John 16:33

Joh_16:33

These things have I spoken unto you, that in Me ye might have peace.

These things, or Christs secrets

I. The secret of COMMUNION (Joh_14:25).

II. The secret of JOY (Joh_15:11).

III. The secret of STEADFASTNESS (Joh_16:1).

IV. The secret of PRAYER (Joh_16:25).

V. The secret of PEACE AND VICTORY (text). (T. Whitelaw, D. D.)

The peace which Jesus promises

I. THE PEACE HERE PROMISED.

1. It is spiritual peace. This is plain from the fact that it was to be enjoyed during tribulation, and it is the peace which Jesus promises in these words: Peace I leave with you, not as the world giveth. From the connection in which it is evident that it is a fruit of the Spirit. It flows from a well-grounded persuasion of our reconciliation to God. We can enjoy no true happiness of which God is not both the Author and Finisher. There is an inseparable connection between holiness and happiness.

2. This peace is peculiar to the friends of Jesus. In Me ye shall have peace. He addresses His friends only. They are all united to Christ by the Spirit who dwells in Him and them, and are all furnished with that faith by which they obtain peace. All the wicked are entire strangers to it, because they are separated from the Prince of Peace. There is no peace, saith my God, to the wicked.

3. The enjoyment of this peace is not at all inconsistent with the endurance of tribulation. It is seated in the mind. In his body the Christian may feel sickness and pain; in his estate he may suffer damage and loss; and, in his character and friends, he may suffer injury and loss; and yet the peace of his mind, on the whole, may remain unruffled and undiminished. In the history of the apostles, after the Ascension, we have an ample proof of this delightful truth. Rude and frequent as the tempests were by which they were assailed, they could not even check the growth of that fair plant of heavenly origin, peace of mind, which their Saviour had planted in their souls.

4. The tribulations of the world have a tendency to interrupt, and often do interrupt this peace. This is plainly implied in these words, Be of good cheer, &c. The Christian has his days of sweet sunshine, but also his nights of gloomy darkness.

5. This peace shall never be totally or finally taken away from the Christian. Your joy no man taketh from you.

II. THE WORDS OF CHRIST ARE FITTED TO MAINTAIN THE PEACE OF HIS PEOPLE AMIDST ALL THE TRIBULATIONS OF LIFE.

1. They tell Christians beforehand what they have to expect in the world, viz., tribulation; and, therefore, teach them to make preparation for it. A principal part of the misery of mankind arises from want of attention to such information. Men suffer the many keen pangs of disappointment, because they will indulge those wishes and hopes which general experience, the dictates of sober reason, and the word of God, pronounce to be groundless and extravagant.

2. In the season of tribulation, the words of Christ direct the mind to effectual sources of consolation. They teach us, that all our afflictions come from God; that God has a gracious design in afflicting us; that the same God, who is our God in the time of health and prosperity, is also our God in the time of trouble and adversity; that all things shall work together for our good.

3. They teach us that the time of our warfare and suffering is but short, and that all our tribulations shall come to a perpetual end, and immortal joy succeed.

Conclusion: From this subject learn

1. To rejoice in all your tribulations. This is, indeed, a very difficult lesson: none but Christ can teach it, and none but a true Christian can learn it. But to learn it is possible; for we hear Paul saying, Most gladly, therefore, will I rather glory in my infirmities, &c.

2. To make yourselves familiarly acquainted with the words of Christ. How can they afford us rich and lasting consolation if we are ignorant of them.

3. Never to forget that you have to contend only with vanquished enemies. (J. Clapperton.)

The believers peace

It is often surprising to see how much pain there may be in the sensibility, and yet peace in the depths of the mind. In crossing the Atlantic some years ago we were overtaken by a gale of wind. Upon the deck the roar and confusion was terrific. The spray from the crests of the waves blew upon the face with almost force enough to blister it. The noise of the waves howling and roaring and foaming was almost deafening. But when I stepped into the engine-room everything was quiet. The mighty engine was moving with a quietness and stillness in striking contrast with the roar without. It reminded me of the peace that can reign in the soul while storms and tempests are howling without. (C. G. Finney.)

The Christian above disquietude

A ships compass is so adjusted as to keep its level amidst all the hearings of the sea. Though forming part of a structure that feels every motion of the restless waves, it has an arrangement of its own that keeps it always in place, and in working order. Look at it when you will, it is pointing--trembling, perhaps, but truly--to the pole. So each soul in this life needs an adjustment of its own, that amid the fluctuations of the earthen vessel it may be kept ever in a position to feel the power of its great attraction in the skies. (Christian Treasury.)

Victory over tribulation

When Samuel Rutherford was sentenced to imprisonment in the city of Aberdeen for righteousness sake, he wrote to a friend: The Lord is with me; I care not what man can do. I burden no man, and I want nothing. No being is better provided for than I am. My chains are over-gilded with gold. No pen, no words, no engine can express to you the loveliness of my only, only Lord Jesus.

Peace in Christ

1. There is clearly a negative rolled up in this sentence, viz., that there is no peace out of Christ. Every promise involves a negative. There will be no negatives in heaven. And this is the more to be observed, because almost all that we know of heaven itself, as yet, is negative. But where there is nothing but Christ, there can be nothing but peace.

2. These words were the last Christ said before His teaching turned, as by a necessary transition, into prayer. Jesus says that the whole of His teaching never swerved from that one end. The duty of the fourteenth, the union of the fifteenth, the coming of the Spirit in the sixteenth chapters all pointed to peace. And, beyond those three peerless chapters, it was the property of Christs whole doctrine upon earth. No one ever said severer things than Christ; but it was a severity only to peace. He saddened to gladden, He stirred the deepest waters of the soul that He might make the greater calm. What a lesson to ministers! And you--see what your religion is!--peace-not fear, not condemnation, not excitement, not controversy.

I. LET US UNDERSTAND WHAT THIS PEACE IS.

1. It is the feeling of being forgiven--a quiet conscience--a stilling sense of the love of God.

2. Then, growing out of that, it is a certain contemplative habit of mind, which lives up high enough not to be anxious much about the matters of this world. For it is the repose of faith, a trust in promises, a sense of a Fathers love, the hush of s little child on the bosom.

II. IT IS OF IMMENSE IMPORTANCE TO HAVE THAT PEACE, because

1. It is the only satisfying of all possessions. Pleasure is mans delight, but peace is mans necessity. No man knows the capabilities of his own existence, or what enjoyment is, till he is at peace.

2. Peace is the root of all holiness. To believe that you are pardoned, to carry a conscience at ease, to take the unruffled reflection of Christ, even as Christ did of the Father, that is the atmosphere of a daily religious life, and that is the secret of every good thing.

3. Peace is the fulfilment of the work of Christ. Then, He sees of the travail of His soul in you, and is satisfied.

III. WHAT ARE THE CAUSES WHY YOU ARE NOT AT PEACE.

1. A want of seriousness and earnestness about your salvation.

2. Or, it may be that you do not see the perfect freeness of this precious gift of peace. You are trying to work up to it, when you ought to be trying to work from it.

3. Or, you are grieving the Holy Spirit by some continual sin.

4. Or, you are pre-occupied--your mind is cumbered with care, and a crowd of worldly thoughts oppress you, and peace will not, cannot come to dwell with what is so turbid, or breathes so thick an air.

IV. RULES FOR PEACE. Be more decided. Decision is the parent of peace.

1. Take some step at once heavenward, and it may be that one step will land you in peace.

2. Confess Christ. If you honour Him He will honour you. And peace is the seal of an honoured and an honouring Saviour.

3. Go up and down more in Christ--His work, His work, His person, His beauty, His grace. See all your evidences in Him, realize your union with Him, listen for His still small voice. (J. Vaughan, M. A.)

Peace and victory

I. THE INWARD PEACE.

1. Peace is not lethargy; and it is very remarkable that, in immediate connection, there are words of tribulation and battle. The Christian life moves in two realms--in Me and in the world. And the predicates and characteristics of these are opposite. The tree will stand, with its deep roots and its firm bole, unmoved, though wildest winds may toss its branches and scatter its leaves. In the fortress, beleagured by the sternest foes, there may be, right in the very centre of the citadal, a quiet oratory, through whose thick walls the noise of battle and the shout of victory or defeat can never penetrate. So we may live in a centre of rest, however wild may be the uproar in the circumference.

2. But, then, note that this peace depends upon certain conditions.

(1) It is peace in Him. We are in Him as in an atmosphere; as a tree in the soil; as a branch in the vine; as the members in a body; as the residents in a house. We are in Him by the trust that rests all upon Him, by the love that finds all in Him, by the obedience that does all for Him. And it is only when we are in Christ that we realize peace. All else brings distraction. Even delights trouble. Let nothing tempt us down from the heights, and out from the citadel where alone we are at rest. Keep on the lee side of the breakwater and your little cock-boat will ride out the gale.

(2) Christ speaks these great words that they may bring to us peace. Think of how He has spoken of our Brothers Ascension to prepare a place for us, &c. If we believed all these things, and lived in the faith of them, how should anything be able to disturb us? We find peace nowhere else but where Mary found her repose, and could shake off care and trouble about many things, sitting at the feet of Jesus, wrapt in His love, and listening to His word.

II. THE OUTWARD TRIBULATION WHICH IS THE CERTAIN FATE OF HIS FOLLOWERS.

1. Of course there is very sad and true sense in which the warning, In the world ye shall have tribulation, applies to all men. Pain and sickness, loss and death, and all the other ills that flesh is heir to afflict us all. But our Lord is not speaking here about the troubles that befall men as men, nor about the chastisement that befalls them as sinners, but of the yet more mysterious sorrows which fall upon them because they are good.

2. I have already said that the Christian life moves in two spheres, and hence there must necessarily be conflict. Whoever realizes the inward life in Christ will more or less find himself coming into hostile collision with lives which only move on the surface and belong to the world.

3. No doubt the form of the antagonism varies. No doubt the more the world is penetrated by Christian principles the less vehement and painful will the collision be. No doubt some portion of the battlements of organized Christianity has tumbled into the ditch and made it a little less deep. Christian men and women have dropped their standard far too much, and so the antagonism is not so plain as it ought to be. But there it is, and if you are going to live out and out like a Christian man, you will get the old sneers flung at you. We have all, in our several ways, to bear the Cross. Do not let us be ashamed of it, and, above all, for the sake of easing our shoulders, do not let us be unfaithful to our Master.

III. THE COURAGEOUS CONFIDENCE WHICH COMES FROM THE LORDS VICTORY. Be of good cheer.

1. It is the old commandment that rung out to Joshua on the departure of Moses, Be strong and of a good courage, &c. So says the Captain of salvation. Like some leader who has climbed the ramparts, or hewed his way through the broken ranks of the enemies, and rings out the voice of encouragement and call to his followers, our Captain sets before us His own example.

2. Notice, then, how our Lords life was a true battle. The world tried to draw him away from God by appealing to things desirable to sense, as in the wilderness; or to things dreadful to sense, as on the cross; and both the one and the other form of temptation He faced and conquered. It was no shadow fight which evoked this pecan of victory.

3. Our Lords life is the type of all victorious life. The world conquers me when it draws me away from God, when it makes me its slave, when it coaxes me to trust it, and to despair if I lose it. And I conquer the world when I put my foot upon its temptations, when I crush it down, when I shake off its bonds, and when nothing that time and sense, with their delights or their dreadfulnesses, can bring, prevents me from cleaving to my Father with all my heart. Whoso thus coerces Time and Sense to be the servants of his filial love has conquered them both. And whoso lets them draw him away from God is beaten, however successful he may dream himself to be, and men may call him.

4. Our share in the Masters victory--l have overcome the world. Be ye of good cheer. That seems an irrelevant way of arguing. What does it matter to me though He has overcome? So much the better for Him; but what good is it to me? It may aid us somewhat to more strenuous fighting if we know that a Brother has fought and conquered. But the victory of Christ is of extremely little practical use to me, if all the use is to show me how to fight. You must go deeper than that. I have overcome the world, and I will come and put My overcoming Spirit into your weakness, and be in you the conquering and omnipotent power.

5. The condition of that victorys being ours is the simple act of reliance upon Him and upon it. The man that goes into the battle as that little army of the Hebrews did against the wide-stretching hosts of the enemy, saying, O Lord! we know not what to do, but our eyes are up unto Thee, will come out more than conqueror through Him that loved him. And this is the victory that overcometh the world, even our faith. (A. Maclaren, D. D.)

Peace and victory

I. TRIBULATION IN THE WORLD.

1. Christians may expect to experience the ordinary trials characteristic of the human lot.

2. To these are added those temptations which beset such as earnestly desire to do the will of God, and follow in the steps of Christ.

3. And in the case of some persecutions are encountered for the sake of righteousness.

II. PEACE IN CHRIST.

1. Christ was the author and bringer of peace, which was announced as the result of His Advent, and bequeathed by Him as His legacy.

2. Peace is enjoyed through spiritual union with Christ--In Me.

3. Peace with God is followed by peace with men, and produces peace even within the troubled soul.

4. Such inward peace renders its possessor largely independent of adverse external circumstances.

III. VICTORY WITH CHRIST.

1. As a matter of fact Christ did overcome the world. In His life, on the cross, in His resurrection.

2. Through participation with Him Christians share His victory. Conflict is to be maintained, and victory won over the world, self, sin. The victory shall be perfected and manifested when the triumphant soldier of the Cross shall sit down with Christ on the throne.

IV. ENCOURAGEMENT FROM CHRIST. Be of good cheer! We hear His voice in the storm, It is I, be not afraid. We hear His voice amid the flames, Fear not for I am with you. We hear His voice upon the battlefield, Be thou faithful unto death, &c. (Family Churchman.)

Worldly and Christian tribulation

In the Pitti Palace, at Florence, there are two pictures which hang side by side. One represents a stormy sea with its wild waves, and black clouds and fierce lightnings flashing across the sky. In the waters a human face is seen, wearing an expression of the utmost agony and despair. The other picture also represents a sea, tossed by as fierce a storm, with as dark clouds; but out of the midst of the waves a rock rises, against which the waters dash in vain. In a cleft of the rock are some tufts of grass and green herbage, with sweet flowers, and amid these a dove is seen sitting on her nest, quiet and undisturbed by the wild fury of the storm. The first picture fitly represents the sorrow of the world when all is helpless and despairing; and the other, the sorrow of the Christian, no less severe, but in which he is kept in perfect peace, because he nestles in the bosom of Gods unchanging love. (S. S. Times.)

The necessity for tribulation

If because you are Christians you promise yourselves a long lease of temporal happiness, free from troubles and afflictions, it is as if a soldier going to the wars should promise himself peace and continual truce with the enemy; or as if a mariner committing himself to the sea for a long voyage should promise himself nothing but fair and calm weather, without waves and storms;--so irrational it is for a Christian to promise himself rest here upon earth. (T. Manton, D. D.)

Need for tribulation

Cloudless skies drop no rain. We may bathe ourselves in the unclouded sunshine for days and for weeks, thinking that, if the blue of the heavens were nevermore veiled by the blackness of the storm, we at least would be perfectly satisfied. But as the unclouded days pass on, the parched earth begins to gape to heaven for water, the flowers fade, the grass is burned up, and men and beasts droop in the merciless heat, which now seems no longer the messenger of life, but the angel of death. For need like that there is no help in cloudless skies; the sign of deliverance rather comes in the livid thunder-cloud, the flashing lightning, and the pouring rain. There is a like need of the rain-cloud in the inner life. There is a parching and deadening influence even here in too much sunshine; and the storm-cloud of pain or of sorrow, which drenches our heart-soil with the rain of tears, alone makes possible the continued growth of that which is best in our heart-culture. We do right to thank God for cloudless days; but we do wrong if we do not thank Him also for days not cloudless. If the one gives the sunshine, the other gives the rain; and without either there would be no increase. (S. S. Times.)

Christs conquest of the world

I. WHAT IS MEANT BY THE WORLD. In St. Johns writings the word occurs more than one hundred times, and mostly from our Lords lips. It is used sometimes as equivalent to

1. The universe. The world was made by Him.

2. The race of men. God so loved the world.

3. But here it cannot mean either of these, because the world in one sense is the revelation of God, and in the other the object of Christian love as the purchase of Christs blood.

4. What is it then? It refuses to be described. It eludes our mental grasp. It is not a person, nor a multitude, nor anything on which we can fix responsibility. It is not civilization, though it hangs on its outskirts. It is not sin, though it produces and is produced by it. It is not the wicked, though they are its victims. It is not Satan, though he is its prince. It is an atmosphere, a temper, a spirit, a power most real and energetic, but dead and invisible--a miasma which has arisen from the putrefying corpses if all the sins which have been committed since the Fall. It has hung for ages like a dark, murky cloud over the heart of humanity. It poisons the very air we breathe.

5. But what is it in its essence? It is that warp in the aim and affections of the soul which makes of each of the objects of the visible creation and of the circumstances of life a distinct hindrance to getting to heaven. It is, says St. John, The lust of the flesh, the lust of the age and the pride of life. It is putting the creature in the place of the Creator. Friends, business, books, &c., may become incorporate with the world. Solomon has told us how his palace, gardens, slaves, singers, &c., were to him the world. Though Haman had an establishment which rivalled that of Ahashuerus, yet this one object--the humiliation of Mordecai formed for him his world. Dives found a world in his purple and fine linen; the young ruler in his great possessions; Felix in the favour of Caesar.

6. We are all familiar with the phrase, the spirit of the age, and know how one line of thought rules in one age, and another in another. Well, then, the world is a mighty tradition of all the thought and feeling that the human race has accumulated round itself since the Fall, and that is hostile to the rights of God. It is like a great river which rolls its dark volume across the ages, while a thousand civilizations and races and nations have poured their successive contributions, like so many rivulets, the tyrant as well as the handiwork of the human soul. It is like the November fog which hangs over our vast metropolis, the product of its countless homes and the proof of its vast industries; and yet the veil which shuts out from it the light of heaven destroys the colour on its works of art; the unwholesome vapour which clogs vitality and undermines health, and from which the Londoner escapes that he may see the sun, and the face of nature, and feels what it is to live. Even thus the world hangs over the soul, flapping its wings like the evil bird in the fable, or penetrating it like a subtle poison to sap its vigour and its life.

II. NOTE THE CHARACTER OF ITS INFLUENCE.

1. It works secretly and without being suspected.

(1) When we speak of it, it is as something outside us. We are in private life, perhaps, in narrow circumstances, and we regard royal pageants, &c., as the pomps of the world. Or we have been brought up in comfort, in a Christian family shielded from temptation, and as we read the newspaper reports of crime and sin we shrug our shoulders and say What things do go on in the world! Or we have just been married, and we look from our happiness upon the worn faces around us, on which gain, pleasure, &c., have traced lines of care and say, The world knows nothing of real joy. Or in deep affliction we reproach the hard, heartless world.

(2) The world in fact disguises itself. It can be prudent, like the old prophet; wise like Ahitophel; courageous like Saul; zealous like Jehu; industrious and public-spirited like Herod; honest like Gallio; very pious like the false apostles at Corinth.

2. Which leads to another characteristic, viz., its marvellous versatility, and power of adaptation to all ages, races, classes. We speak of the Roman, Greek, French, and English world: the truth is, that the great world comprises many worlds or schools, the literary, commercial, political, clerical--each has its special work, but each contributes its quota to the whole. And thus the labourer, needlewoman, crossing-sweeper has as real a world as the monarch or statesman.

3. It is contagious. It may be conveyed by a hint, attitude, fashion, dress. Ancient monarchs lived in fear of the poison which might lurk in every dish, and we may well suspect each object around us of harbouring poisonous attractions.

III. THE RESULT OF ITS INFLUENCES ON THIS AGE.

1. Its view of sin is that of something which interferes with the comfort and well-being of society. Hence it is at times unjustly lax and unjustly severe.

2. It neutralizes the truth that, living or dying, each soul lives in awful solitude beneath the eye of God, by suggesting that we are merely members of a family, town or nation.

3. God is retained just as we might keep a piece of antiquity, or the apex of a theory, or a mere abstraction. From God it turns away to created life and proclaims its supreme importance. What St. John calls sensuality, the world terms enjoying life. What He calls covetousness, the world terms doing the best you can for yourself. What He calls pride, the world calls taking your proper place. Look how it treats the political adventurer, the literary character, the capitalist who have made their way through villainy. It goes wondering after the beast; and proclaims the libertine not so very bad after all.

IV. THE ATTITUDE OF CHRIST TOWARDS IT.

1. Between Him and the world of His day there was a profound and necessary hostility. He began with the world of a little provincial town--Nazareth--and passed to what resembled the world of our manufacturing districts, Capernaum, Bethsaida, &c. Then He passed to the London world of Palestine to Jesusalem. Here you see Him receiving deputations from the various sections of the world: from the popular religious teachers, the Pharisees; the sceptical intellectualists, the Sadducees; the political adventurers, the Herodians. He passes to the world of the lower classes, and mixes with publicans, Samaritans, Greeks. He entered into society; for He was at the marriage at Cana, and dined with the Pharisee, &c.; and the world condemned and rejected Him, and He measured the world and condemned it. There was no mistake on either side. It crucified Him, but the Resurrection was a triumph over the power that killed Him. He had conquered the world by His doctrine, His moral beauty, His death; but, in view of His Easter victory, He said, I have overcome the world.

2. Only as the ages pass is that victory slowly developing its vast results. You see some of them in the world-wide establishment of His Church, in the ruin of the heathen empire, in the conquest of human thought, power, hearts, new races, and lands. And He is certain of the future. The theatre of the struggle indeed is shifted. It is now the Christian soul. Twice, especially does the world make an effort to dethrone Him--at conversion, and at the period when the soul is moved to dedicate itself to Him perfectly. Meet the worlds enchantment by a greater--that of Christ, His conquest, and the heaven He won for you. (Canon Liddon.)

The worlds conquerors

I. WHAT WORLD DOES HE MEAN?

1. Not this physical world, so well ordered and beautiful. No, that world was made by Him, and every Christian should find in it tokens of His presence. He was in the world, and where He was it is an honour to go.

2. The world is that which did not know Him or the Father, which was in antagonism to the authority of Divine law, and the munificence of Divine love. He might have been here not of the world, and the world would, as far as it knew of Him, have admired Him. But He came to the front and manifested His unworldliness; hence the world hated Him.

II. IN WHAT MANNER DID OUR LORD OVERCOME THE WORLD.

1. He overcame the worlds falsehood by the power of His truth. Others were sent to denounce the falsehood, but the world smiled or frowned on them, and silenced them by its seductions or threats, and many of them learned to repeat the wicked shibboleths. The faithful were murdered, one after another, and finally Christ came, born to this end to bear witness to the truth, and sealed His testimony with His blood, and by so doing won a victory such as the Church does not need to win again.

2. He overcame the worlds wickedness by His holiness. Till He came, the idea of absolute holiness was never presented to the mind of man. But He presented to the end an image of perfect purity.

3. He overcame the worlds malice by His infinite love. Only love can be victorious. The measure of malignity is the measure of defeat. Animosity is only roused by those who have in some sense gained an advantage over us. Here, then, is the peculiarity of the Lords triumph. He was at war with the world openly and persistently, but the world never had a better friend; and He turned its murderous rage into an occasion for manifesting His most benignant gifts.

III. THE USE WHICH CHRIST TEACHES US TO MAKE OF HIS VICTORY. Be of good cheer,--a word of large meaning and frequently on our Lords lips.

1. The original thought is courage, which expresses itself in confidence. The Old Testament rendering is Be of good courage.

2. The next effect is sure to bring refreshment, when fear is quelled, and agitation has ceased: then the word is Be of good comfort.

3. But this passes into the higher domain of gladness, for courage wins the victory, and he who triumphs is clothed with smiles and sings the song: hence the word repeatedly is Be of good cheer. Conclusion: The promise is to conquerors. Some of you are fighting on the wrong and losing side. Christ invites you to the winning side of truth, holiness, and love. (J. Aldis.)

The world-conquest

1. In addressing His disciples, Christ never concealed from them the difficulties which awaited them. He purchased no discipleship by politic extenuation or concealment. We have therefore placed before us, in unmistakeable terms, the fact that, through much tribulation we must enter the kingdom. The modern notion that it is possible without much difficulty to be religious, cannot plead, the sanction of the highest teaching.

2. But Christ never stated a difficulty, without at the same time inspiring with courage to meet it. He has given the true disciple in every age glimpses of the difficulties with which he will have to wrestle, only that He may be induced to turn his inward eye towards a never-failing source of strength.

I. THE DISCIPLES TRIBULATION.

1. Taking the term tribulation in its widest sense, it is obviously an inevitable condition of human life. Man is born to trouble as the spark flieth upwards. What a fearful amount of suffering there is in the world, into which character does not enter as an element!

2. But admit character, and the conflict waxes infinitely more dire. As long as conscience speaks, and any God-ward sentiment impels, there will remain enough to engage the forces of the soul in fiercest conflict.

3. Extending our view to what is called practical life, as long as any considerable portion of mankind remained alien from God, the world must be expected to be, to the earnest disciple of Christ, a scene of conflict.

(1) The conflict varies with the age. Christianity, in its first stages, and whenever a period somewhat analogous has been repeated, had to encounter all the forces of a steady, malignant opposition. At such times, the battle ground is more clear, the ranks better defined. But the conflict of this period, when a considerable assimilation of society has taken place, assumes generally another form; an enemy less bold and courageous, but more subtle and more difficult to resist, enters the field. Where there was once opposition, there is now allurement. Of the first period the cardinal virtue is courage; of the second, watchfulness.

(2) The conflict varies with the individual. Ordinary Christian virtue is a far easier attainment to some than it is to others, for the obvious reason that it has so much less to contend with. The cost of some is comparatively a rapid pace along an easy, open path; that of others is an ever thwarted step through a tangled forest; with the former it is a triumphant pursuit of a retreating enemy, with the latter every inch of ground must be fiercely fought through blood and fire.

II. THE MASTERS VICTORY.

1. That over which the conquest was obtained. The imagination stands appalled and paralysed at its vastness. The world! It must consist of all that is alien from God in human nature itself, and as its propensities are embodied in habit, custom, institution, and society.

(1) Opposing Himself to the world, as we have just characterized it, so entirely that He was the incarnate good in incessant conflict with all surrounding evil, He still preserved Himself holy and undefiled. This constituted a part of His victory. To be able thus to work out in His own career, thwarted by prejudice, stratagem, and open enmity, and tempted by all that could alarm, bribe, or allure, for the human race, an ideal towards which all after ages could only aspire, is surely to conquer for Himself the world.

(2) But Christ not only maintained His personal superiority over sin, but has arrested, in a way peculiar to Himself, its course in the world. There has been in His life and death that which has ever since modified the course of human history, in favour of the good and against the evil. Evil has since then, though surrounded with most auspicious circumstances, reared a form less erect and shown a brow more abashed, as it has had to encounter in combat less equal, as the centuries roll away, one stronger than itself. Since then a new element, the main, and the most influential one, has been thrown into the loftiest struggles of advancing nations, and which has been always working, however silently and invisibly, for the first good and the first fair. All the best features of modern times obviously bear His impress.

2. Be of good cheer; I have overcome the world!

(1) With what strange meaning must these words have been inspired! The circumstances in which the speaker then stood, must have presented, to the outward eye, a startling contrast to His singular and lofty assurance.

(2) His conquests are ours. From our vital alliance with Him, faith derives its unconquerable power, hope borrows its brightest radiance, and charity is supplied with its perennial motive. Yes, the conqueror of the world is leading us onwards! His victory includes as its prize more than a world redeemed! (D. M. Evans.)

Christ, the overcomer of the world

The Lord Jesus must be more than man from the tone which He assumed. There is a great deal of presumption, pride, egotism, in this man if He be nothing more than a man. We can imagine Napoleon speaking thus when he had crushed the nations beneath his feet, and shaped the map of Europe to his will. We can imagine Alexander speaking thus when he had rifled the palaces of Persia, and led her monarchs captive. But who is this that speaketh in this wise? It is a Galilean, who wears a peasants garment. He is about to be betrayed by His own base follower. He is casting an eye to His Cross with all its shame. And yet He saith, I have overcome the world.

I. WHAT IS THIS WORLD WHICH HE IS REFERRING TO? The world here meant is that which lieth in the wicked one. The invisible embodiment of that spirit of evil, and which now worketh in the children of disobedience; the human form of the same evil force with which our Lord contended when He overcame the devil. The devil is the god of this world, and its prince. It is the opposite of the Church, Ye are not of the world, even as I am not of the world. Hence it is called this present evil world, while the kingdom of grace is spoken of as the world to come. The world includes

1. The ungodly themselves.

2. Certain customs, fashions, maxims, forces, principles, desires, governments. Jesus says, My kingdom is not of this world; and Paul says, Be not conformed to this world, but be ye transformed.

3. The present constitution and arrangement of all things in this fallen state, for everything has come under vanity by reason of sin.

4. It is a thing out of which tribulation will be sure to come to us. It may come in the form of temporal trial, of temptation, or persecution. We are sojourners in an enemys country.

II. HOW HAS CHRIST OVERCOME THE WORLD?

1. In His life. Those thirty years of which we know so little were a wonderful preparation for His conflict. In the patience which made Him bide His time we see the dawn of the victory. When He appears upon the scene of public action, He overcomes the world

(1) By remaining always faithful to His testimony. He never modified it. He was no guarder of truth. He allowed truth to fight her own battles in her own way. His speech was confident, for He knew that truth would conquer in the long run.

(2) By His calmness.

(a) When the world smiled. Our Lord was popular to a very high degree at certain times, but He never lost His self-possession. He leaves acclamations to refresh Himself by prayer. He communed with God, and so lived above the praises of men.

(b) When the world frowned. If calumnies were heaped upon Him, He went on as calmly as if they had not abused Him. Point me to an impatient word--there is not even a tradition Of an angry look at any offence rendered to Himself.

(3) By the unselfishness of His aims. With whatever evil the most spiteful infidels have ever charged our Lord, they have never accused Him of avarice.

(4) By never stooping to use its power. He might have gathered a troop about Him, and His heroic example, together with His miraculous power, must soon have swept away the Roman empire, and converted the Jew.

(5) By His fearlessness of the worlds elite, for many a man who have braved the frowns of the multitude cannot bear the criticism of the few. But Christ meets the Pharisee, and pays no honour to His phylactery; He confronts the Sadducee and yields not to his cold philosophy; and He braves also the Herodian, who is the worldly politican, and He gives him an unanswerable reply.

(6) By the constancy of His love. He loved the most unlovely men.

2. Christ by His death overcame the world, because

(1) By a wondrous act of self-sacrifice, He smote to the heart the principles of selfishness, which is the very soul and life-blood of the world.

(2) By redeeming man He lifted him up from the power which the world exercises over him.

(3) By reconciling men unto God through His great atonement; also He has removed them from the despair which else had kept them down in sin, and made them the willing slaves of the world.

3. But chiefly has He overcome by His rising and His reigning, for when He rose He bruised the serpents head, and that serpent is the prince of this world, and hath dominion over it.

4. He has overcome the world by the gift of the Holy Spirit. Jesus has set up a rival kingdom now: a kingdom of love and righteousness; already the world feels its power by the Spirit. Every year the name of Jesus brings more light to this poor world.

III. WHAT CHEER IS THERE HERE FOR US? Why

1. That if Christ has overcome the world at its worst, we who are in Him shall overcome the world too through the same power which dwelt in Him. He has put His life into His people, He has given His Spirit to dwell in them, and they shall be more than conquerors.

2. Besides, He overcame the world when nobody else had overcome it. Now if our great Samson did tear this young lion, and fling it down as a vanquished thing, now it is an old lion, we, having the Lords life and power in us, will overcome it too.

3. Remember He overcame the world as our Head and representative, and it may truly be said that if the members do not overcome, then the Head has not perfectly gained the victory. (C. H. Spurgeon.)

.

Whole chapter

The prayer of Christ

It was with a shout of triumph that Jesus concluded His conversations with His disciples; but his triumph was an anticipation of faith. To transform the present reality into victory, nothing less than Omnipotence was needed, and to this Jesus appeals. The prayer is generally divided into supplication

I. FOR HIMSELF (Joh_17:1-5).

II. FOR HIS APOSTLES (Joh_17:6-19).

III. FOR THE CHURCH (Joh_17:20-26).

But when Jesus prayed for Himself, He had in view not His own person, but the work of God (Joh_17:1-2). When He prayed for the apostles, it was as the instruments and continuers of this same work; and when He commended to God all believers it was as the objects of that work, and because their souls were to be the theatre on which the Fathers glory was to be displayed. Thus the leading thought is the Fathers work, or, which comes to the same thing, the glory of God. This prayer is throughout inspired by Christs mission and filial affection. He thanks God for what has already been given Him to do for His cause, and asks for the more effectual means which are henceforth indispensable for the completion of the work now begun. The prayer is more than a mere meditation. Jesus had acted (chap. 13.) and spoken (chap. 14-16.); He now used that language which is at the same time action--He prayed. And He not only prayed, but prayed aloud; which proves that while speaking to God, He was also speaking for those around Him. He desired to initiate them into that close communion which He maintained with the Father, and, if possible, to lead them to pray with Him. It is an anticipatory realization of Joh_17:14. He raises them to that Divine sphere in which He Himself dwells: (F. Godet, D. D.)

Christs prayer for His disciples

I. THE PERSONAL ELEMENT IN THIS PRAYER IS VERY NOTICEABLE. It is offered in behalf of His disciples, but it is also His own. His position is most pathetic.

II. This prayer is A MINE OF PRECIOUS TRUTH.

1. The Divinity of our Lord everywhere flashes forth. He is conscious of a pre-existence. To this He twice definitely refers (Joh_17:5; Joh_17:24).

2. The mission of the Son, in one aspect, is to reveal to men the Father. With Father He begins His prayer. God is our heavenly Father. There is heart in God. To Christ He is Holy Father, Righteous Father.

3. The definition of eternal life is one of the gems of this prayer (Joh_17:3).

4. This prayer instructs us as to the nature of Christs intercession.

III. WHAT IS IT, THEN, FOR WHICH OUR LORD PRAYS IN BEHALF OF HIS DISCIPLES?

1. Holy Father, keep through Thine own name those whom Thou hast given Me (Joh_17:11). He is about to leave them in a hostile world.

2. Sanctify them is His second petition. I sanctify Myself, He also says. In both these cases sanctify means evidently to set apart for Gods service. In the case of the disciples it means also make holy, as a preparation for Gods use.

3. That they may be one is Christs cherished desire, repeated again and again. I in them (Joh_17:26)--the echo of the prayer--is the secret of this unity.

4. Our Lords last petition is very touching. In childlike simplicity, and yet with the confidence of the well beloved Son, He says, Father, I will that they also whom Thou hast given Me be with Me where I am, and then, with the delight of a loving bridegroom who brings to his home for the first time his faithful bride, He adds, that they may behold My glory which Thou hast given Me.

5. It is profitable to note what Christ omits in this most earnest prayer for those He loved so much. He knows that they are likely to be poor, but He prays not that they may have gold or lands or houses or even homes. He knows that they will be reproached, but He prays not that they may receive applause or position. (Boston Homilies.)

Christs prayer for His disciples

I. THE PRAYER FOR HIMSELF It was the prayer for the perfect closing of His life-work. The season of His deepest agony was at hand. This was not a petition for mere honour or safety. The glory He sought was the revelation of the Divine love through all the approaching sufferings.

II. THE PRAYER FOR HIS DISCIPLES. This prayer is pathos itself. A brief analysis of a few thoughts in the prayer that contains volumes will reveal its spirit.

1. Their sacred calling. Their hearts must have throbbed in surprise when He confessed: Thine they were, and Thou gavest them Me. He called them the men which Thou gavest Me out of the world.

2. The keeping power of Christ. While I was with them in the world, I kept them in Thy name: those that Thou gavest Me I have kept. The meaning of such words was covered in the varied experiences of the past three years. The powers of darkness required a stronger than arm of flesh to ward them back. Man needs God.

3. The place of the disciples in the world. It is not the Divine way to shun the obstacles which lie in the path of duty.

4. The basis of the disciples power. Apart from His own presence, Christ placed the hope of His disciples in the Word of God: I have given unto them the words which Thou gavest Me I have given them Thy word. Sanctify them through Thy truth: Thy Word is truth.

5. The disciples service. In the oneness of the disciple with the Master, and in Christs analogy as to the likeness of His service and our own, we observe the transcendent importance of the Christians calling. In a reverent sense, the great utilitarian of the universe is God. His plans are all directed with a purpose. (David O. Mears.)

Analysis of the intercessory prayer of our Lord

Carefully studied, it reveals a clear order of thought. Four petitions in behalf of believers comprehend everything desirable for them, and the order cannot be changed.

I. SECURITY. The same grace that saves from sin saves from falling. God must keep us. We have no greater foe than the world; its antidote is the power of the world to come. Security is to be found in separation. This is demanded by the law of the new nature--for Christianity is essentially unworldly: by Gods design, choosing us out of the world (Joh_15:19), by the testimony we are to bear (Joh_7:7), and by theconditions of growth (Mat_13:22).

II. SANCTITY. The word is the main instrument.

1. It determines our conceptions of truth and duty.

2. Stores the memory.

3. Corrects and enlightens conscience.

4. Moulds practical life.

III. UNITY. Here is a hint.

1. As to its character: such as exists between the Father and Son, a unity of sympathy, love, nature.

2. Its dependence on sanctity. Disciples get nearer each other as they get nearer to Christ.

3. Power as a witness to the world.

4. Perfection of fellowship in heaven.

IV. GLORY consists

1. In being with Jesus, where He is.

2. Beholding and reflecting His glory.

3. Knowing God as revealed in Christ.

4. Sharing His glory and reign. (A. T. Pierson, D. D.)

The best sermon followed by the best prayer

The best sermon ever preached was followed by the best prayer ever offered. (J. Traill.)

The characteristics of the intercessory prayer

This was a prayer after sermon, a prayer after sacrament, a family prayer, a parting prayer, a prayer before a sacrifice, a prayer which was a specimen of Christs intercession. (M. Henry.)

The intercessory prayer used in the hour of death

It was read sixty times to Bossuet on his deathbed. When John Knox come to die he asked for it to be read to him; and Spener, though he had never been willing to preach from it, because it seemed to transcend his powers, had it read to him three times when dying.

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

Joh 16:33. These things I have spoken, that ye might have peace — “I have said these things to you concerning my departure out of the world, the coming of the Holy Ghost, my resurrection from the dead, the Father’s hearing your prayers, and concerning the great trial you are to be exposed to, in order that you may have consolation in the prospect of the benefits you are to receive, and not be terrified when afflictions draw nigh which are to overtake you. The truth is, you shall have great tribulation in this present life, because the malice of men will everywhere pursue you; nevertheless, be not discouraged, rather take heart, by reflecting how, through constancy and patience, I have overcome the malice of the world, and that I am able to make you overcome it in like manner also.” — Macknight.

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

John

PEACE AND VICTORY

Joh 16:33.

So end these wonderful discourses, and so ends our Lord’s teaching before His passion. He gathers up in one mighty word the total intention of these sweet and deep sayings which we have so long been pondering together. He sketches in broad outline the continual characteristics of the disciples’ life, and closes all with the strangest shout of victory, even at the moment when He seems most utterly defeated.

We shall, I think, best lay on our hearts and minds the spirit and purpose of these words if we simply follow their course, and look at the three things which Christ emphasises here: the inward peace which is His purpose for us; the outward tribulation which is our certain fate; and the courageous confidence which Christ’s victory for us gives.

I. Note, then, first, the inward peace.

‘These things have I spoken unto you that in Me ye might have peace.’ Peace is not lethargy; and it is very remarkable to notice how, in immediate connection with this great promise, there occur words which suggest its opposite-tribulation and battle. ‘In the world ye have tribulation.’ ‘I have overcome’-that means a fight. These are to go side by side with the peace that He promises. The two conditions belong to two different spheres. The Christian life bifurcates, as it were, into a double root, and moves in two realms-’in Me’ and ‘in the world’ And the predicates and characteristics of these two lives are, in a large measure, diametrically opposite. So here, without any contradiction, our Lord brackets together these two opposite conditions as both pertaining to the life of a devout soul. He promises a peace which co-exists with tribulation and disturbance, a peace which is realised in and through conflict and struggle. The tree will stand, with its deep roots and its firm bole, unmoved, though wildest winds may toss its branches and scatter its leaves. In the fortress, beleaguered by the sternest foes, there may be, right in the very centre of the citadel, a quiet oratory through whose thick walls the noise of battle and the shout of victory or defeat can never penetrate. So we may live in a centre of rest, however wild may be the uproar in the circumference. ‘In Me. . . peace,’ that is the innermost life. ‘In the world. . . tribulation,’ that is only the surface.

But, then, note that this peace, which exists with, and is realised through, tribulation and strife, depends upon certain conditions. Our Lord does not say, ‘Ye have peace,’ but ‘These things I have spoken that you may have it.’ It is a possibility; and He lays down distinctly and plainly here the twofold set of conditions, in fulfilment of which a Christian disciple may dwell secure and still, in the midst of all confusion. Note, then, these two.

It is peace, if we have it at all, in Him. Now you remember how emphatically and loftily, as one of the very key-notes of these discourses, our Lord has spoken to us, in them, of ‘dwelling in Him’ as the prerogative and the duty of every Christian. We are in Him as in an atmosphere. In Him our true lives are rooted as a tree in the soil. We are in Him as a branch in the vine, in Him as the members in a body, in Him as the residents in a house. We are in Him by simple faith, by the trust that rests all upon Him, by the love that finds all in Him, by the obedience that does all for Him. And it is only when we are ‘in Christ’ that we rest, and realise peace. All else brings distraction. Even delights trouble. The world may give excitement, the world may give vulgar and fleeting joys, the world may give stimulus to much that is good and true in us, but there is only one thing that gives peace, and that is that our hearts should dwell in the Fortress, and should ever be surrounded by Jesus Christ. Brother! let nothing tempt us down from the heights, and out from the citadel where alone we are at rest; but in the midst of all the pressing duties, the absorbing cares, the carking anxieties, the seducing temptations of the world, and in the presence of all the necessity for noble conflict which the world brings to every man that is not its slave, let us try to keep the roots of our lives in contact with that soil from which they draw all their nourishment, and to wrap ourselves round with the life of Jesus Christ, which shall make an impenetrable shield between us and ‘the fiery darts of the wicked.’ Keep on the lee side of the breakwater and your little cock-boat will ride out the gale. Keep Christ between you and the hurtling storm, and there will be a quiet place below the wall where you may rest, hearing not the loud winds when they call. ‘These things have I spoken that in Me ye might have peace.’

But there is another condition. Christ speaks the great words which have been occupying us so long, that they may bring to us peace. I need not do more than remind you, in a sentence, of the contents of these wonderful discourses. Think of how they have spoken to us of our Brother’s ascension to Heaven to prepare a place for us; of His coming again to receive us to Himself; of His presence with us in His absence; of His indwelling in us and ours in Him; of His gift to us of a divine Spirit. If we believed all these things; if we realised them and lived in the faith of them; if we meditated upon them in the midst of our daily duties; and if they were real to us, and not mere words written down in a Book, how should anything be able to disturb us, or to shake our settled confidence? Cleave to the words of the Master, and let them pour into your hearts the quietness and confidence which nothing else can give. And then, whatsoever storms may be around, the heart will be at rest. We find peace nowhere else but where Mary found her repose, and could shake off care and ‘trouble about many things,’ sitting at the feet of Jesus, wrapt in His love and listening to His word.

II. Then note, secondly, the outward tribulation which is the certain fate of His followers.

Of course there is a very sad and true sense in which the warning, ‘In the world ye shall have tribulation,’ applies to all men. Pain and sickness, loss and death, the monotony of hard, continuous, unwelcome toil, hopes blighted or disappointed even in their fruition, and all the other ‘ills that flesh is heir to,’ afflict us all. But our Lord is not speaking here about the troubles that befall men as men, nor about the chastisement that befalls them as sinners, nor about the evils which dog them because they are mortal or because they are bad, but of the yet more mysterious sorrows which fall upon them because they are good, ‘In the world ye have tribulation,’ is the proper rendering and reading. It had already begun, and it was to be the standing condition and certain fate of all that followed Him.

I have already said that the Christian life moves in two spheres, and hence there must necessarily be antagonism and conflict. Whoever realises the inward life in Christ will more or less, and sooner or later, find himself coming into hostile collision with lives which only move on the surface and belong to the world. If you and I are Christians after the pattern of Jesus Christ, then we dwell in the midst of an order of things which is not constituted on or for the principles that regulate our lives and the objects at which we aim. And hence, in that fundamental discordance between the Christian life and society as it is constituted, there must always be, if there be honesty and consistency on the side of the Christian man, more or less of collision between him and it. All that you regard as axiomatic the world regards as folly, if you take Christ for your Teacher. All that you labour to secure the world does not care to possess, if you have Him for your aim. All that you live to seek it has abandoned; all that you desire to obey it will not even consult, if you are taking Christ and His law for your rule. And therefore there must come, sooner or later, and more or less intensely in all Christian lives, opposition and tribulation. You cannot get away from the necessity, so it is as well to face it.

No doubt the form of antagonism varies. No doubt the more the world is penetrated by Christian principles divorced from their root and source, the less vehement and painful will the collision be. But there is the gulf, and there it will remain, until the world is a Church. No doubt some portion of the battlements of organised Christianity has tumbled into the ditch, and made it a little less deep. Christians have dropped their standard far too much, and so the antagonism is not so plain as it ought to be, and as it used to be, and as, some day, it will be. But there it is, and if you are going to live out and out like a Christian man, you will get the old sneers flung at you. You will be ‘crotchety,’ ‘impracticable,’ ‘spoiling sport,’ ‘not to be dealt with,’ ‘a wet blanket,’ ‘pharisaical,’ ‘bigoted,’ and all the rest of the pretty words which have been so frequently used about the men that try to live like Jesus Christ. Never mind! ‘In the world ye have tribulation.’ ‘I bear in my body the marks of the Lord Jesus,’ the branding-iron which tells to whom the slave belongs. And if it is His initials that I carry I may be proud of the marks.

But at any rate there will be antagonism. You young men in your warehouses, you men that go on ‘Change’, we people that live by our pens or our tongues, and find ourselves in opposition to much of the tendencies of the present day-we have all, in our several ways, to bear the cross. Do not let us be ashamed of it, and, above all, do not let us, for the sake of easing our shoulders, be unfaithful to our Master. ‘In the world ye have tribulation’; and the Christian man’s peace has to be like the rainbow that lives above the cataract-still and radiant, whilst it shines above the hell of white waters that are tortured below.

III. Lastly, notice the courageous confidence which comes from the Lord’s victory.

‘Be of good cheer!’ It is the old commandment that rang out to Joshua when, on the departure of Moses, the conduct of the war fell into his less experienced hands: ‘Be strong, and of a good courage; only be thou strong and very courageous.’ So says the Captain of salvation, leaving His soldiers to face the current of the heady fight in the field. Like some leader who has climbed the ramparts, or hewed his way through the broken ranks of the enemies, and rings out the voice of encouragement and call to his followers, our Captain sets before us His own example: ‘I have overcome the world,’ He said that the day before Calvary. If that was victory, what would defeat have been?

Notice, then, how our Lord’s life was a true battle. The world tried to draw Him away from God by appealing to things desirable to sense, as in the wilderness; or to things dreadful to sense, as on the cross; and both the one and the other form of temptation He faced and conquered. It was no shadow fight which evoked this paean of victory from His lips. The reality of His conflict is somewhat concealed from us by reason of its calm and the completeness of His conquest. We do not appreciate the force that drives a planet upon its path because it is calm and continuous and silent, but the power that kept Jesus Christ continually faithful to His Father, continually sure of that Father’s presence, continually averse to all self-will and selfish living, was a power mightier then all others that have been manifested in the history of humanity. The Captain of our salvation has really fought the fight before us.

But mark, again, that our Lord’s life is the type of all victorious life. The world conquers me when it draws me away from God, when it makes me its slave, when it coaxes me to trust it, and urges to despair if I lose it. The world conquers me when it comes between me and God, when it fills my desires, when it absorbs my energies, when it blinds my eyes to the things unseen and eternal. I conquer the world when I put my foot upon its temptations, when I crush it down, when I shake off its bonds, and when nothing that time and sense, with their delights or their dreadfulnesses, can bring, prevents me from cleaving to my Father with all my heart, and from living as His child here. Whoso thus coerces Time and Sense to be the servants of his filial love has conquered them both, and whoso lets them draw him away from God is beaten, however successful he may dream himself to be and men may call him.

My friends! there is a lesson for Manchester people. Jesus Christ was not a very successful man according to the standard of Market Street and the Exchange. He made but a poor thing of the world, and He was going to be martyred on the cross the day after He said these words. And yet that was victory. Ay! Many a man beaten down in the struggle of daily life, and making very little of it, according to our vulgar estimate, is the true conqueror. Success means making the world a stepping-stone to God.

Still further, note our share in the Master’s victory-’I have overcome the world. Be ye of good cheer.’ That seems an irrelevant way of arguing. What does it matter to me though He has overcome? So much the better for Him; but what good is it to me?

It may aid us somewhat to more strenuous fighting, if we know that a brother has fought and conquered, and I do not under-estimate the blessing and the benefit of the life of Jesus Christ, as recorded in these Scriptures, even from that, as I conceive it, miserably inadequate and imperfect point of view. But the victory of Jesus Christ is of extremely little practical use to me, if all the use of it is to show me how to fight. Ah! you must go a deal deeper than that. ‘I have overcome the world, and I will come and put My overcoming Spirit into your weakness, and fill you with My own victorious life, and make your hands strong to war and your fingers to fight; and be in you the conquering and omnipotent Power.’

My friends! Jesus Christ’s victory is ours, and we are victors in it, because He is more than the pattern of brave warfare, He is even the Son of God, who gave Himself for us, and gives Himself to us, and dwells in us our Strength and our Righteousness.

Lastly, remember that the condition of that victory’s being ours is the simple act of reliance upon Him and upon it. The man who goes into the battle as that little army of the Hebrews did against the wide-stretching hosts of the enemy, saying, ‘O Lord! we know not what to do, but our eyes are up unto Thee,’ will come out ‘more than conqueror through Him that loved him.’ For ‘this is the victory that overcometh the world, even our faith.’

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

16:33 But take heart, because I have overcome the world: “Such a saying as this is worthy to be carried from Rome to Jerusalem on one’s knees” (Martin Luther). Jesus’ final words did not chastise but brought comfort. Jesus promised peace (14:27) and joy (16:20, 22). Now he added that his disciples can discover peace even when surrounded by threats; they can be tranquil despite those who are hostile to their faith.

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

Joh 16:33. Ἵνα, that) expressing the scope of ‘these’ words which Jesus had ‘spoken.’—εἰρήνην, peace) which belongs to the ‘heart’ that is “not troubled:” ch. Joh 14:1.—νενίκηκα) I have overcome, even for you [τὸν κόσμον, the world) and so have overcome your ‘tribulations’ (straits), along with overcoming the world.—V. g.]

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

Joh_16:33. That is the last word given, and struck into their hand by way of good-night. But He concludes very forcibly with this, and therefore has He finished the entire discourse, Luther.

ταῦτα] pointing back, at the close of the whole discourses again resumed from Joh_14:31, to chap. Joh_15:16.

ἐν ἐμοὶ εἰρήνην … ἐν τῷ κόσμῳ θλῖψιν] exact correlates: in me (living and moving), i.e. in vital fellowship with me: Peace, rest of soul, peace of heart (comp. Joh_14:27); in the world, i.e. in your intercourse with the unbelieving; affliction (Joh_16:21, and see Joh_15:18 ff.).

ἐγώ] Luther aptly remarks: He does not say: Be comforted, you have overcome the world, but this is your consolation, that I, I have overcome the world; my victory is your salvation. And upon this victor rests the imperishability of the church.

νενίκ. τ. κόσμ.] The perfect states the victory immediately impending, which is to be gained through His glorification by means of death, as already completed. Prolepsis of the certain conqueror on the boundary of His work. Comp. Joh_12:31, Joh_13:31. But if He has overcome the anti-Messianic power of the world, how could His own, in spite of all θλῖψις, become dispirited, as though He would give up His work, which was to be continued by their means, and suffer His victory to fall to the ground? Comp. rather 1Jn_5:4-5; 1Jn_4:4. Therefore θαρσεῖτε. Paul especially is a living commentary on this θαρσεῖν. See e.g. Rom_8:37; 2Co_2:14; 2Co_4:7 ff; 2Co_6:4 ff; 2Co_12:9, his discourse before Felix and Festus, etc. Comp. Luthers triumphant exposition.

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 16:33 . ταῦτα … κόσμον . ταῦτα embraces the whole of the consolatory utterances from Joh 14:1 onwards. His aim in uttering them was “that in me” ( cf. Paul’s use of “in Christ”) “ye may have peace”. ἐν ἐμοί ανδ ἐν τῷ κόσμῳ are the two spheres in which at one and the same time the disciples live, Joh 17:15 , Col 3:1 ; Col 3:5 . So long as they “abode in Christ” and His words abode in them, Joh 15:7 , they would have peace, Joh 14:27 . So long as they were in the world they would have tribulation, θλίψιν ἔχετε , “in the world ye have tribulation”. ἀλλὰ θαρσεῖτε , “but be of good courage”. Cf. θάρσει τέκνον , Mat 9:2 ; Mat 14:27 . ἐγὼ νενίκηκα τὸν κόσμον . νικᾷν occurs only here in the Gospel, but twenty-two times in the Johannine Epistles and Apocalypse; only four times in the other N.T. writings; cf. especially 1Jn 5:4-5 . “I (emphatic) have overcome the world,” have proved that its most dangerous assaults can be successfully resisted; and in me you are sharers in my victory; in me you also overcome.

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

That in me you might be thoroughly quieted. For by (peace) is meant in this place, that quiet state of mind, which is clean contrary to disquietness and heaviness.

The surety and stay of the Church dependeth only upon the victory of Christ.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

These things I have spoken unto you--not the immediately preceding words, but this whole discourse, of which these were the very last words, and which He thus winds up.

that in me ye might have peace--in the sublime sense before explained. (See on Joh 14:27).

In the world ye shall have tribulation--specially arising from its deadly opposition to those who "are not of the world, but chosen out of the world." So that the "peace" promised was far from an unruffled one.

I have overcome the world--not only before you, but for you, that ye may be able to do the same (Jo1 5:4-5).

Next: John Chapter 17

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 33. That in me ye might have peace.] I give you this warning as another proof that I know all things, and to the end that ye may look to me alone for peace and happiness. The peace of God is ever to be understood as including all possible blessedness - light, strength, comfort, support, a sense of the Divine favour, unction of the Holy Spirit, purification of heart, c., c., and all these to be enjoyed in Christ.

In the world ye shall have tribulation] Or, as most of the very best MSS. read, εχετε, ye have - the tribulation is at hand ye are just about to be plunged into it.

But be of good cheer] Do not despond on account of what I have said: the world shall not be able to overcome you, how severely soever it may try you.

I have overcome the world.] I am just now going by my death to put it and its god to the rout.

My apparent weakness shall be my victory my ignominy shall be my glory; and the victory which the world, the devil, and my adversaries in general, shall appear to gain over me, shall be their own lasting defeat, and my eternal triumph. - Fear not!

Luther writing to Philip Melancthon, quotes this verse, and adds these remarkable words: "Such a saying as this is worthy to be carried from Rome to Jerusalem upon one's knees."

ONE of the grand subjects in this chapter, the mediation of Christ, is but little understood by most Christians. Christ having made an atonement for the sin of the world, has ascended to the right hand of the Father, and there he appears in the presence of God for us. In approaching the throne of grace, we keep Jesus as our sacrificial victim, continually in view: our prayers should be directed through him to the Father; and, under the conviction that his passion and death have purchased every possible blessing for us, we should, with humble confidence, ask the blessings we need; and, as in him the Father is ever well pleased, we should most confidently expect the blessings he has purchased. We may consider, also, that his appearance before the throne, in his sacrificial character, constitutes the great principle of mediation or intercession. He has taken our nature into heaven; in that he appears before the throne: this, without a voice, speaks loudly for the sinful race of Adam, for whom it was assumed, and on whose account it was sacrificed. On these grounds every penitent and every believing soul may ask and receive, and their joy be complete. By the sacrifice of Christ we approach God; through the mediation of Christ God comes down to man.

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

33. These things I have spoken to you. He again repeats how necessary those consolations are which he had addressed to them; and he proves it by this argument, that numerous distresses and tribulations await them in the world. We ought to attend, first, to this admonition, that all believers ought to be convinced that their life is exposed to many afflictions, that they may be disposed to exercise patience. Since, therefore, the world is like a troubled sea, true peace will be found nowhere but in Christ. Next, we ought to attend to the manner of enjoying that peace, which he describes in this passage. He says that they will have peace, if they make progress in this doctrine. Do we wish then to have our minds calm and easy in the midst of afflictions? Let us be attentive to this discourse of Christ, which in itself will give us peace

But be of good courage. As our sluggishness must be corrected by various afflictions, and as we must be awakened to seek a remedy for our distress, so the Lord does not intend that our minds shall be cast down, but rather that we shall fight keenly, which is impossible, if we are not certain of success; for if we must fight, while we are uncertain as to the result, all our zeal will quickly vanish. When, therefore, Christ calls us to the contest, he arms us with assured confidence of victory, though still we must toil hard.

I have overcome the world. As there is always in us much reason for trembling, he shows that we ought to be confident for this reason, that he has obtained a victory over the world, not for himself individually, but for our sake. Thus, though in ourselves almost overwhelmed, if we contemplate that magnificent glory to which our Head has been exalted, we may boldly despise all the evils which hang over us. If, therefore, we desire to be Christians, we must not seek exemption from the cross, but must be satisfied with this single consideration, that, fighting under the banner of Christ, we are beyond all danger, even in the midst of the combat. Under the term World, Christ here includes all that is opposed to the salvation of believers, and especially all the corruptions which Satan abuses for the purpose of laying snares for us.

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.

(33) These things I have spoken unto you . . .—At the conclusion of the discourse He sums up in a single thought what was the object of it, “Peace in Him. In the world, indeed, tribulation, but this as conquered in Him, and not interrupting the true peace in Him.” The thought is closely allied to that of the last verse, “Alone and not alone;” “Troubled, and yet having peace.” He had spoken of this from Joh_14:1 onwards, and from Joh_15:18 to Joh_16:4 specially of the tribulation which awaited them. (Comp. St. Paul’s experience of these contrasts in 2Co_4:8 et seq.)

That in me ye might have peace.—Comp. Notes on Joh_14:27; Joh_15:7.

In the world ye shall have tribulation.—The reading of the better MSS. is, “In the world ye have tribulation.” It is the general statement of their relation to the world. The two clauses answer to each other—the one defining the origin of their inner, the other of their outer life. The life in the world is but the life as it is seen by others; the true life is that which is in communion with God through Christ, and that is one of never-failing peace, which no tribulation can ever affect. Peace is the Christian’s birthright, and his joy no one taketh from him (Joh_16:22, Joh_14:27).

But be of good cheer: I have overcome the world.—The pronoun is strongly emphatic, “I have Myself overcome the world.” He speaks of the assured victory as though it were already accomplished. (See Note on Joh_16:11 and Joh_12:31; Joh_13:31.) Here is the reason why they should take courage and be of food cheer. He is the Captain of their salvation, and has already won the victory. The enemies they fear, the world in which they have tribulation, are already captives following in the Conqueror’s train. They themselves have pledges of victory in and through His victory.

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

33. These things] These farewell discourses.

might have peace] Better, may have peace. Christ’s ministry ends, as His life began, with a message of peace (Luk_2:14).

ye shall have] Rather, ye have; the tribulation has already begun.

I have overcome] The pronoun is very emphatic. At the very moment when He is face to face with treachery, and disgrace, and death, Christ triumphantly claims the victory. Comp. 1Jn_2:13-14; 1Jn_5:4. In His victory His followers conquer also.

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.

33 These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world.

Ver. 33. These things have I spoken] This sermon of our Saviour then would be read in time of trouble. It hath virtutem pacativam, if mixed with faith.

That in me ye might have peace] Though surcharged with outward troubles. Josiah died in peace, according to the promise, though slain in war. True grace, like true gold, comforts the heart; alchemy gold doth not.

In the world ye shall have tribulation] There is no avoiding it; it is not a paradise, but a purgatory to the saints. It may be compared to the Straits of Magellan, which is said to be a place of that nature, that which way soever a man set his course, he shall be sure to have the wind against him. (Heyl. Geog.)

I have overcome the world] Therefore we are more than conquerors, because sure to overcome beforehand, Rom 8:37. We are triumphers, 2Co 2:14. We need do no more, then, as those in Joshua, but set our feet on the necks of our enemies, already subdued unto us by our Jesus.

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 me - In my presence, and in the aid which I shall render you by the Holy Spirit.

In the world - Among the men to whom you are going. You must expect to be persecuted, afflicted, tormented.

I have overcome the world - He overcame the prince of this world by his death, Joh 12:31. He vanquished the great foe of man, and triumphed over all that would work our ruin. He brought down aid and strength from above by his death; and by procuring for us the friendship of God and the influence of the Spirit; by his own instructions and example; by revealing to us the glories of heaven, and opening our eyes to see the excellence of heavenly things, he has furnished us with the means of overcoming all our enemies, and of triumphing in all our temptations. See the notes at Joh 14:19; also Rom 8:34-37; 1Jo 4:4; 1Jo 5:4; Rev 12:11. Luther said of this verse “that it was worthy to be carried from Rome to Jerusalem upon one’s knees.” the world is a vanquished enemy; Satan is a humbled foe; and all that believers have to do is to put their trust in the Captain of their salvation, putting on the whole armor of God, assured that the victory is theirs, and that the church shall yet shine forth fair as the moon, clear as the sun, and terrible as an army with banners, Son 6:10.

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

By peace here is not so much to be understood peace with God; which yet we have from Christ, and through Christ, according to Rom 5:1, Being justified by faith, we have peace with God through our Lord Jesus Christ; nor yet peace of conscience, which is the copy of our peace with God; as a peace of mind, a quiet, serene, calm temper, which indeed is the effect of the other, as the cause: that you might not to troubled and disturbed, neither for my sake, nor yet for your own. Though in the world ye meet with troubles, which you will certainly do, because the world hateth you,

be of good cheer, ( saith he),

I have overcome the world; where by world is to be understood, all temptations from it, whether from the flatteries or from the frowns and troubles of it. We are said to overcome the world, but we overcome it as soldiers, fighting under Christ, who is the Captain of our salvation, and his victory is our victory, 1Jo 4:4; 5:4,5. Christ overcame the prince of the world, and cast him out, as we heard before; and he hath overcome sin, and we in him, in the midst of all tribulations, are more than conquerors through him that loved us, Rom 8:37. This was our Saviour’s last sermon which we have upon sacred record in holy writ.

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

33. In me… in the world—Here is a striking antithesis. The apostles were in the world; happy if they were in me. They could be in the world and in me at the same time. At the same time, therefore, they could be both in tribulation and in peace. Such men have a right and a reason to be of good cheer. No tribulation from the world can destroy their peace in Christ. And this imperturbable peace is all earnest of the final triumph over the world, announced in the words that follow. Indeed, the bidding of cheer is in view of this closing triumphal sentence.

I have overcome the world— Even in view of the coming sacrifice the glorious victim feels himself the conqueror, and chants his paean of victory. Though the battle is yet to be fought, he stands in spirit at its close, and the immortal laurel is upon his brow. Nay, he is standing in spirit in that future period when his apostles, amid tribulation in the world, shall hear in spirit his thrilling words, Be of good cheer; I have overcome the world. And in all ages of the Church the preacher, the martyr, and the saint have fought the battle of the faith, trusting in the great Captain who has overcome the world. And in that trust they too shall overcome. And this victory is over every means which the world uses to deprave the spirit or destroy the soul. Whether the world would allure and ensnare us by its charms, or overwhelm and destroy us by its violence, through faith in Him who has overcome the world we too may overcome.

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

These things have I spoken (tauta ; all the farewell discourses. The tone of these last triumphant words reminds them of the finest and noblest of his previous assurances, his promises of peace, courage, and victory over all the evil and power of this world) to you, that in me ye might have peace. (see note, Joh_14:27, Joh_14:28) The entire issue of the discourse is the conference on his disciples of his own secret of peace the adequate support amid the crushing force and vehement hostility of the world. (cf. Psa_46:2-4, "Though the earth be removed.., there is a river," etc.) Peace is the balance of equilibrating forces; and man needs a Divine force behind and within him to encounter the tremendous odds arrayed against him, in mysteries of life, temptation of the devil, infirmity of the flesh, and antagonism of the world, so that we need not be surprised to hear him say, In the world ye havetribulation. It is the fundamental condition of Divine life in this world. Christ"s disciples may take that for granted, (see 1Th_1:6 1Th_3:4) but the most striking and unique note of the true faith is that this sorrow is blended with an inward rapture which transforms it into peace. The blending of fear and love, of law with promise, of righteousness with mercy, of the sense of sin with that of pardon, of a great peace with a crushing tribulation, is one of the most constant tokens, signs, or marks of the mind of Christ. But be of good courage. This is the practical uprising of the soul into the joy of the Lord. (cf. also Joh_14:1, Joh_14:28) (The word itself is an apax legomenon in John, though found in Mat_9:2 and Mar_10:49) Eco , I very emphatichave overcome the world. "A vous encore le combat, a mot des a present la victoire! Mats en mot la meme victoire a vous vous aussi" (Reuss). The royal sublimity of this last word, on the eve of the Passion, became one of the perpetually recurring thoughts of John. (1Jn_5:4 and Re 2 Re 3, where the o nikwn is again and again referred to) Christ"s victory already assured to him becomes theirs. So "by similar anticipation we have enikhsan in Rev_12:11, and hh nikhsasa in 1Jn_5:4." The victory had been, however, already achieved over the world"s temptations, and over the bitterness of internal treachery, and the vast sum of human ingratitude; and this may in part explain the use of the perfect tense, "I have overcome.

Words of cheer.

These last words of our Lord"s last discourse must have rung melodiously in the ears of those who were privileged to listen to them. No more cheering tones, no brighter vision, could Jesus have left with his bereaved, but not orphaned, not comfortless, disciples.

I CHRIST"S PEOPLE MUST ENDURE TRIBULATION.

1. This is the consequence of their remaining for a season in a world where sin and sorrow still prevail.

2. It is involved in their participation in their Master"s lot. If he was hated and persecuted, how can his followers escape? As the world treated the Lord, so in a measure will it treat those who are faithful to him, and who tread in his steps.

3. This lot is not one of unmixed evil. Tribulation is discipline; the wheat is threshed in order that it may be set free from the husks and straw, and the character of Christians is, as a matter of fact, refined and purified by the winnowing of affliction and persecution.

II CHRIST HAS CONSOLATION AND ENCOURAGEMENT FOR HIS PEOPLE WHEN THEY ENDURE THE TRIBULATION OF THE WORLD.

1. His words bring peace. The whole of the discourse which here concludes breathes of peace. His revelations of the present and of the future are alike tilted to soothe the mind perturbed by the distresses and the disasters of this life.

2. His sympathy brings courage. It seems to have been a favorite saying of our Lord, "Be of good cheer!" Be courageous and confident! It was, however, a saying always accompanied by his own Divine presence and voice. It was powerful because it came from his lips, from his tender heart, because with it there went out from him to his afflicted ones the spiritual power which enabled them to endure and strive and hope.

3. His conquest brings victory. Even now, before he was overwhelmed with the baptism of sacrificial sorrow, he could speak of himself as having overcome the world. But a few hours had yet to elapse, and the world should lie at his feet, purchased, vanquished, subdued! And Christ overcame, not for himself, but for his people; that, fighting by his side on earth, they might reign with him above; that, overcoming in and with him, they might sit down with him upon his throne. T.

In Christ and in the world.

Notice

I THAT THE CHRISTIAN IN THE PRESENT STATE IS BOTH IN THE WORLD AND IN CHRIST.

1. He is in the world.

(1) He is in the material world. In virtue of his connection with the material world he is a man, and in it he finds the present essential sources and elements of his physical life.

(2) He is in the social world. He is a member of society, and subject to its various laws, arrangements, relationships, and obligations. He eats his bread by the sweat of his brow.

(3) He is in the wicked world. We mean that he lives among wicked men; for the world in itself is good and beautiful, but there are in it many wicked inhabitants. As a subject, he may have a tyrannical sovereign. As a citizen, he may have oppressive and persecuting laws, which interfere with his rights as a man and as a Christian. As a member of a Church, he may have more than one Judas to deal with. The world is full of ignorance, carnality, selfishness, pride, hypocrisy, bigotry, and intolerance. He may have to do with men who deem it a sacred duty and a Divine service to take away his life.

2. He is also in Christ. He is united by faith to him. As his physical life is in the world, his spiritual life is in Christ.

(1) As to its source and authorship.

(2) As to its support.

(3) As to its Example and Model.

(4) As to its continuance and safety.

(5) As to its present and final end.

He is in Christ, and Christ is in him. But although he is the world, the world is not in him. He is a mere pilgrim in the world; his home is in Christ.

3. He is in the world and in Christ at the same time. He is a member of society and a member of Christ; a citizen of earth and a citizen of heaven; the subject of an earthly sovereign and a loyal subject of the King of kings; carries on business in this world and in another; deals with different men and perhaps different nations, and deals with angels and God; his feet walk this earth, and his conversation is in heaven at the same time. He is two, and yet one. He has physical and spiritual life, human and Divine nature, and has to do with two different spheres at the same moment.

4. He was in the world before he was in Christ, not, perhaps, in all its relationships, but he was certainly in the wicked world, and the wicked world to a more or less extent in him. From the world are all those who are in Christ. Some of them were about to pass out of the world when they passed by faith into Christ. A second birth presupposes a first, and the first is a birth into the world, and the second into Christ.

5. He will be in Christ after he has left the world. If the world had him first, Christ will have him last. The world will soon expel him, but Christ never. The world shall ultimately pass away, but Christ shall remain. The world shall vanish, that Christ and all in him may appear and enjoy each other all the more. The Christian was born into the world soon to die, but born into Christ to live forever. When lost from the world he will be found still in Christ. His connection with the world is temporal, but his connection with Christ is eternal. The requirements of physical life will soon be at an end, but those of spiritual life are coeval with the life of Christ himself. Circumstances will inevitably break our connection with this world; but "who shall separate us from the love of Christ? etc.

II THAT WHICH THE CHRISTIAN HAS IN THE WORLD IS VERY DIFFERENT FROM WHAT HE HAS IN CHRIST.

1. He has tribulation in the world. Not in the material world. This is as kind to him, and perhaps more so, than to any. The material world has ere this been rather partial to the Christian. This is very natural. He is on the side of and friendly with its Author, Proprietor, and Ruler, and has special capacities to really appropriate and enjoy it. The world in which he has tribulation is the wicked, ignorant, religious, ecclesiastical, bigoted, and intolerant world. This is the world which worried the patriarchs, killed the prophets, martyred the apostles, and persecuted and butchered believers through many ages. And the wicked world is still full of the genius of tribulation.

2. He has peace in Christ. There is no peace in the world; there is no tribulation in Christ, but unmixed peace. One of his names is the Prince of Peace, and the motto of his kingdom is "Peace on earth, and good will." He is the Author, Medium, and Supporter of Divine peace to all connected with him by faith.

3. He has tribulation in the world because he has peace in Christ.

(1) The passage between the world and Christ is rough. In a sense it is but a narrow sea, but the hostile world and its prince from within and without manage to make it generally stormy. Many have commenced the voyage and almost reached the shore, but were swept back by the storm. That young man who came to Christ asking, "What must I do," etc., almost had reached "the Rock of ages," but was dashed back by an awful wave of worldliness, and was disheartened.

(2) The passage through the world in Christ is rough. He is safe in Christ, but cannot reach the desired haven without storms and hurricanes. If a man is in Christ, he must steer through the same course, and, if so, must go through tribulation, shame, persecution, and perhaps martyrdom. Whoever has invariably fine weather on the Christian voyage may well question whether he is in the right vessel and in the right course. For "through much tribulation ye must," etc. Some may fare better than others, but it is ever true that "whoever will live godly in Christ Jesus shall suffer persecution." The nearer to Jesus the greater the tribulation of the world.

4. The Christian has peace in Christ because he has tribulation in the world. Those who have the world"s frowns have Jesus" smiles. At every point the world troubles Jesus has provided special peace. At every stage of the voyage there is a harbor of refuge, and at every port there is a "Sailors" Home." When persecuted in Christ we can bless our persecutors; when misjudged by a selfish world we can well wait in him for the day of revelation and redress. When the Christian has most tribulation in the world then he has most peace in Christ then he needs and is driven for it. It was never so dark with Stephen as when under that terrible shower of stones; but it was never so bright between him and above, then he saw heaven opened, and the "Son of man," etc. When Paul and Silas were in chains in the world, then they sang in Christ. When the world banished the beloved disciple, then he was received into Christ"s inner court of revelation and peace.

III THAT ALL WHICH CHRIST SAID AND DID ON EARTH WAS IN ORDER THAT HIS PEACE SHOULD OUTWEIGH THE TRIBULATION OF THE WORLD. "These things," etc. Notice:

1. What he said as a source of peace.

(1) He foretold the tribulation of the world. He faithfully drew the map of their pilgrimage, and indicated their sufferings in red lines and marks. No tribulation, however severe, could take them by surprise. And to be forewarned is to be forearmed.

(2) He explained to them its nature, degree, causes, and effects, and how to behave in it. He describes the tribulation as only limited and temporary, and, under his gracious direction and influence, sanctifying and spiritually advantageous. It is a tonic to the soul, a furnace to purify, a storm to blow them from the material to the spiritual, and ultimately from a foreign and hostile land to their peaceful home.

(3) He pointed them to an infinite Source of comfort. "That in me ye may," etc. Himself as a Source of peace, he describes as never failing, ever near, and most communicative and satisfying. The cruelest storms of tribulation can only drive the Christian nearer to the Source of peace, and its last wave can only cast him on the shores of the pacific ocean of endless life and love. Every word of Christ, especially his last words, is a pipe through which the oil of peace flows to the believing heart, and a golden pitcher with which to draw water from the wells of salvation.

2. What he did as a Source of comfort. "I have overcome the world." This is a source of something more than peace. It is a source of joy. "Be of good cheer," etc. What good cheer is this?

(1) The good cheer of a complete victory over the greatest foe. The wicked world is the greatest foe of God and man. Christ overcame it completely in all its corrupt elements and forces, temptations and destructiveness, including its prince. He gained a complete victory over the great empire of evil. The world was the champion before Christ appeared, but he is the Champion now. His followers have only a conquered foe to fight.

(2) The good cheer of a complete victory ever the world for us. It certainly would be some source of comfort in fighting the wicked world to know that it had been conquered at all, but this comfort rises into a cheer when we know that it has been conquered for us. This Christ did:

(a) As our Substitute. He fought and conquered for us. This is self-evident. He was infinitely above the world, and would be eternally happy apart from our destiny; but in his love he took up our cause.

(b) As our Example. In our nature and in our circumstances, tempted in all things as we are, but without sin, he has shown us in his own life that there is something in us that is superior to the world, superior to suffering and death; that we can live a spiritual life independent of this, and can conquer every element opposing our progress. He conquered the world to show us the way to conquer it ourselves.

(c) As our Inspiration. All he said, and especially what he did, cheers us in the battle.

(3) The good cheer of a certain victory in and through him. "I have overcome the world," and it is unquestionably understood, "you will also overcome in me." Those who fight the world in him, his presence is theirs, his substitution is theirs, his example is theirs, his good cheer is theirs, and his conquest will be theirs. He throws all he said, and did, and does, and will do into the balance on their side, and the result will be certain victory over the world.

LESSONS.

1. The great difficulty of a Christian life is to live in the world and in Christ at the same time. It would be easy to live in the world in complete agreement with it, and it would be easy to live in heaven as a perfect saint; but to live in the world and in Christ means a conflict with the former, and it is the difficulty to triumph.

2. This is alone possible by vital union with him. In him alone there is peace, and through him alone there is victory.

3. Then the certainty of victory depends entirely upon our union with him. There is a great danger of misappropriating the greatest truths. "I have overcome the world." This may be developed into a delusive confidence; still it is highly intended to cheer the weakest but honest faith. Let the practical side of his substitution inspire us to make an honest effort in our spiritual conflict with the world; and let its meritorious, vicarious, and gracious side keep us from despair even in our failures, but even down under the foe"s feet let us cling and look to Christ, ever remembering the infinite possibilities of his complete victory for us, and, if we fail, we will fail in faith in him, and not in victory over the world in him. B.T.

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

world

kosmos = world-system. Joh 17:14; Joh 17:16; Joh 7:7. (See Scofield "Rev 13:8").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

These words are the conclusion of our Saviour’s farewell sermon to his disciples, in which he declares to them, the inevitable necessity of the world’s trouble: In the world ye shall have tribulation; that is, while ye have to do with the men of the world, while ye have any thing to do with the things of the world, nay, while you have a being in the world, you must look for trouble, both from within and from without, from friends and foes, in body, soul, name, estate; heart-breaking troubles, soul-rending troubles, such troubles as will make the heart to break, and the back to bend; and you, my disciples, must expect it as well as others: In the world ye shall have tribulation.

Hence learn, that the disciples of Christ, in this world, may, yea, must expect and look for trouble.

Observe, 2. The remedy provided by Christ against this malady: In me ye shall have peace: when in the world ye have tribulation. Ye shall have peace: that is, serenity of mind, a quiet and calm temper of spirit within, when the world, like a tempestuous air, is full of storms without.

Learn thence, that though in the world Christ’s own disciples must look for and expect troubles, yet he has taken effectual care, that, amidst all their troubles, in him they may have peace; Christ’s blood has purchased peace for them, his word hath promised it to them, and his Holy Spirit seals it up to their souls.

Observe, 3. The cordial provided by Christ for the support of his disciple’s spirits under the sinking burthen of the world’s tribulations and troubles: But be of good cheer, I have overcome the world. I have taken the sting out of every cross, and the venom out of every arrow.

Learn hence, that it is a great comfort to a Christian, under all the troubles of this world, to consider that Christ has overcome the world, that is, all things in the world, which may hinder his people’s comfort and consolation here, and their eternal happiness and salvation hereafter; namely, the princes of the world, the rulers of the world, the wicked men of the world, the troubles of the world, the temptations of the world, the corruptions that are in the world through lust.

Now Christ having overcome the world, all persons and things in it are at his disposal, and can do nothing but by his permission; and as he has overcome the world himself, so he will enable us through faith in him to overcome it also. This is the victory over the world, even our faith 1Jn 5:4.

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

33. I have overcome the world. In this world his disciples would be persecuted and have sorrow, but he bids them Be of good cheer. The world can only afflict for a season; it is a conquered world; Christ has overcome it.

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.

33. εἰρήνην. The purpose of all these farewell discourses (ταῦτα) is that they may have peace. His ministry ends, as His life began, with this message: ἐπὶ γῆς εἰρήνη (Luk 2:14).

θλῖψιν ἔχετε. Ye have anguish: not ‘shall have;’ the anguish (Joh 16:21) has already begun.

ἐγώ. With great emphasis. At the very moment when He is face to face with treachery, and disgrace, and death, Christ triumphantly claims the victory. Comp. 1Jn 2:13-14; 1Jn 5:4. In His victory His followers conquer also.

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.

33.] On the first clause, especially ἐν ἐμοί, see ch. 15:7. This presupposes the return from the scattering in ver. 32,—the branches again gathered in the vine.

ἔχετε, of their normal state in the world.

This θλῖψις is not only persecution from the world, but trouble, inward distress, while we are in the world,—ch. 17:11;—a comforting sign that we are not of the world (see Stier, v. 373, edn. 2).

And this latter idea is implied between the two clauses: ‘Be of good cheer; for ye belong not to the world, but to Me, who have (proleptically again, by that which is now at hand) overcome the world, so that it shall have no power over you, externally by persecution, or internally by temptations or discouragements.’ See 1Jn 5:4, 1Jn 5:5.

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

33. ταῦτα λελάληκα ὑμῖν: see on 15:11. Here ταῦτα seems to refer to what has been said in v. 32 about the dispersion of His disciples after their Master’s arrest (cf. 16:1, 4).

The purpose of these instructions was ἵνα ἐν ἐμοὶ εἰρήνην ἔχητε (see for εἰρήνη on 14:27). Peace can be found only in Christ (cf. 15:5-7); ἐν ἐμοί is in antithesis to ἐν τῷ κόσμῳ which follows. For κόσμος, see on 1:9; here it is “the world” which “hates” Christ’s disciples (cf. 15:18), and in which therefore “tribulation” must be their portion.

θλίψις occurs in Jn. only here and at v. 21; but cf. Rev 1:9, Rev 2:22 and Act 14:22, where Paul exhorts the disciples of Antioch ὅτι διὰ πολλῶν θλίψεων δεῖ ἡμᾶς εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ θεοῦ.

The rec. text (cf. v. 22) has ἔξετε with D 69, but the true reading is ἕχετε, “ye are having tribulation”; their trial has begun.

θαρσεῖν occurs only here in Jn. (cf. Mar 6:50, Mat 9:2, Mat 9:22); but the same counsel in different words is given again 14:1, 27.

ἐγώ is the ἐγώ of dignity (see Introd., p. cxvii).

νικᾶν is rare in the LXX except in the later books, and in the N.T. except in the Apocalypse. It does not occur again in the Fourth Gospel, but is found 6 times in 1 Jn. Sometimes it is transitive, as here and at Luk 11:22, Rom 12:21, Rev 11:7, Rev 12:11, Rev 13:7, Rev 17:14, and 1Jn 2:13, 1Jn 2:14, 1Jn 2:4:4, 1Jn 2:5:4, 1Jn 2:5; sometimes it is used absolutely, as in Rev 2:7, Rev 2:11, Rev 2:17, Rev 2:26, Rev 2:3:5, Rev 2:12, Rev 2:21, Rev 2:5:5, Rev 2:6:2, Rev 2:15:2, Rev 2:21:7. The verb is only once used in the LXX of God as the Conqueror, sc. Psa 51:4 (quoted Rom 3:4), νικήσῃς ἐν τῷ κρίνεσθαι; and in the N.T. it is applied to the conquests of Christ only here and at Rev 3:21, Rev 5:5, Rev 6:2, Rev 17:14. (Cf. 1 Ezr 3:12 ὐπὲρ δὲ πάντα νικᾷ ἡ ἀλήθεια.) In all the passages of 1 Jn. where it appears, it is used of the spiritual conquests of Christian believers. νικᾶν, then, is a favourite word both with the author of the Fourth Gospel and the author of the Apocalypse, both of whom apply it—alone among N.T. writers—to the victory of Christ.

The phrase νικᾶν τὸν κόσμον is found only here and at 1Jn 5:4, 1Jn 5:5. Here the majestic announcement ἐγὼ νενίκηκα τὸν κόσμον is placed in the mouth of Jesus, when His public ministry had, to all seeming, ended in failure. In 1 Jn., the apostle claims for himself and his fellow-believers that their faith is “the victory which overcomes the world.” The words of Joh 14:12 that they should do “greater things” than their Master did, are coming within the range of their spiritual understanding. ἐγὼ νενίκηκα τὸν κόσμον is thus a prophetic word for those who are “in Christ.”

אԠSinaiticus (δ 2). Leningrad. iv.

D Bezæ (δ 5). Cambridge. v-vi. Græco-Latin. Cc. 18:14-20:13 are missing in the Greek text, and the gap has been filled by a ninth-century scribe (Dsupp).

L Regius (ε 56). Paris. viii. Cc. 15:2-20 21:15-25 are missing.

A Alexandrinus (δ 4). British Museum. v. Cc. 6:50-8:52 are missing.

B Vaticanus (δ 1). Rome. Cent. iv.

Γ̠(ε 70) Oxford and Leningrad. ix-x. Contains Son 1:1-13 8:3-15:24 19:6 to end.

Δ̠Sangallensis (ε 76). St. Gall. ix-x. Græco-Latin.

Θ̠Koridethi (ε 050). Tiflis. vii-ix. Discovered at Koridethi, in Russian territory, and edited by Beermann & Gregory (Leipzig, 1913). The text is akin to that of fam. 13, fam. 1, and the cursives 28, 565, 700 See Lake and Blake in Harvard Theol. Review (July 1923) and Streeter, The Four Gospels. Cf. also J.T.S. Oct. 1915, April and July 1925.

1 I have discussed this great topic more fully in Studia Sacra, pp. 117-120.

2 Gore, Bampton Lectures, p. 132.

Diat. E. A. Abbott’s Diatessarica, including his Johannine Vocabulary and Johannine Grammar, Parts I.-X. (1900-1915).

1 Cf. Lucian, Pseudol. 4: παρακλητέος ἡμῖν … ὁ Ἔλεγχος.

1 History of European Morals, ii. 8.

W Freer (ε 014). Washington. iv-vi. Discovered in Egypt in 1906. The Gospels are in the order Mt., Jn., Lk., Mk. Collation in The Washington MS. of the Four Gospels, by H. A. Sanders (1912).

1 I have discussed this point in Hermathena (1895, p. 189, and 1901, p. 340).

2 Cf. Justin (Tryph. 39), οἱ ἐκ πάσης τῆς ἀληθείας μεμαθητευομένοι.

1 St. John’s Gospel, pp. 163, 203.

N Purpureus Petropolitanus (ε 19). Dispersed through the libraries of Leningrad, Patmos, Rome, Vienna, and British Museum. vi. Some pages are missing. Edited by H. S. Cronin in Cambridge Texts and Studies (1899).

C Ephræmi (δ 3). Paris. v. Palimpsest. Contains considerable fragments of Jn.

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

Ye shall have [εξετε] . The best texts read, exete, ye have.

Be of good cheer [θαρσειτε] . Only here in John.

I have overcome [νενικηκα] . The verb occurs only three times outside of John's writings. Only here in the Gospel, and frequently in First Epistle and Revelation. Uniformly of spiritual victory. ===Joh17

CHAPTER XVII

THE HIGH - PRIESTLY PRAYER.

"Out of Christ 's divinely rich prayer - life there emerge, as from an ocean, the pearls of those single prayers of His that are preserved to us; the prayer given in the sermon on the Mount for the use of His people - Our Father; the ascription of praise to God at the departure from Galilee (Mt 11:25); the prayers at the grave of Lazarus, and within the precincts of the temple; our high - priestly prayer; the supplication in Gethsemane, and the prayer - words of the Crucified One - Father, forgive them - Eli, Eli, - and the closing prayer, Father, into thy hands, etc., to which the exultant cry, It is finished, attaches itself, inasmuch as from one point of view, it may be regarded as a word of prayer. Add to these the mentions of the prayings, the thanksgivings, the heavenward sighings of Christ, as also His summonses and encouragements to prayer, and He appears as the Prince of humanity even in the realm of prayer; in the manner, likewise, in which He has concealed His prayer - life, exhibiting it only as there was necessity for its presentment. If we regard His work as a tree that towers into heaven and overshadows the world, His prayer - life is the root of this tree; His overcoming of the world rests upon the infinite depth of His self - presentation before God, His self - devotion to God, His self - immersion in God, His self - certitude and power from God. In His prayer - life the perfect truth of His human nature has also approved itself. The same who, as the Son of God, is complete revelation, is, as the Son of Man, complete religion" (Lange).

In the "Lord 's Prayer" (Matthew 6.) Christ sets forth what His disciples should desire for themselves. In this prayer He indicates what He desires for them. It is interesting to study the forms in which the ideas of the Lord 's Prayer are reproduced and developed in this.

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