Յովհաննէս / John - 16 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
0: В первых одиннадцати стихах, представляющих собою окончание второй утешительной речи, Христос предупреждает апостолов об ожидающих их преследованиях со стороны Иудеев и потом, объявляя снова о Своем удалении к Отцу, Он обещает, что, в случае Его удаления, к апостолам придет Утешитель, Который и обличит враждующий против Христа и апостолов мир.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Among other glorious things God hath spoken of himself this is one, I wound, and I heal, Deut. xxxii. 39. Christ's discourse in this chapter, which continues and concludes his farewell sermon to his disciples, does so. I. Here are wounding words in the notice he gives them of the troubles that were before them, ver. 1-6. II. Here are healing words in the comforts he administers to them for their support under those troubles, which are five:-- 1. That he would send them the Comforter, ver. 7-15. 2. That he would visit them again at his resurrection, ver. 16-22. 3. That he would secure to them an answer of peace to all their prayers, ver. 23-27. 4. That he was now but returning to his Father, ver. 28-32. 5. That, whatever troubles they might meet with in this world, by virtue of his victory over it they should be sure of peace in him, ver. 33.
Adam Clarke: Commentary on the Bible - 1831
Christ warns his disciples, and foretells the persecutions they should receive from the Jews, Joh 16:1-4. Foretells his death, and promises them the Comforter, Joh 16:5-7. Points out his operations among the Jews, and in the world, Joh 16:8-11. His peculiar influences on the souls of the disciples, Joh 16:12-15. Speaks figuratively of his death and resurrection, at which his disciples are puzzled, Joh 16:16-18. He explains and illustrates the whole by a similitude, Joh 16:19-22. Shows himself to be the Mediator between God and man, and that all prayers must be put up in his name, Joh 16:23-28. The disciples clearly comprehend his meaning and express their strong faith in him, Joh 16:29, Joh 16:30. He again foretells their persecution, and promises them his peace and support, Joh 16:31-33.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Joh 16:1, Christ comforts his disciples by the promise of the Holy Ghost, and his ascension; Joh 16:23, assures their prayers made in his name to be acceptable; Joh 16:33, Peace in Christ, and in the world affliction.
16:116:1: Զայս խօսեցայ ընդ ձեզ՝ զի մի՛ գայթագղեսջիք.
16. «Այս բաները ասացի ձեզ, որպէսզի գայթակղութիւնից յետ մնաք:
16 «Այս բաները ձեզի խօսեցայ, որպէս զի չգայթակղիք։
Զայս խօսեցայ ընդ ձեզ` զի մի՛ գայթակղեսջիք:

16:1: Զայս խօսեցայ ընդ ձեզ՝ զի մի՛ գայթագղեսջիք.
16. «Այս բաները ասացի ձեզ, որպէսզի գայթակղութիւնից յետ մնաք:
16 «Այս բաները ձեզի խօսեցայ, որպէս զի չգայթակղիք։
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16:11: Сие сказал Я вам, чтобы вы не соблазнились.
16:1  ταῦτα λελάληκα ὑμῖν ἵνα μὴ σκανδαλισθῆτε.
16:1. Ταῦτα (to-the-ones-these) λελάληκα (I-had-come-to-speak-unto) ὑμῖν (unto-ye) ἵνα (so) μὴ (lest) σκανδαλισθῆτε. (ye-might-have-been-cumbered-to)
16:1. haec locutus sum vobis ut non scandalizeminiThese things have I spoken to you things have I spoken to you that you may not be scandalized.
1. These things have I spoken unto you, that ye should not be made to stumble.
16:1. “These things I have spoken to you, so that you would not stumble.
16:1. These things have I spoken unto you, that ye should not be offended.
These things have I spoken unto you, that ye should not be offended:

1: Сие сказал Я вам, чтобы вы не соблазнились.
16:1  ταῦτα λελάληκα ὑμῖν ἵνα μὴ σκανδαλισθῆτε.
16:1. haec locutus sum vobis ut non scandalizemini
These things have I spoken to you things have I spoken to you that you may not be scandalized.
16:1. “These things I have spoken to you, so that you would not stumble.
16:1. These things have I spoken unto you, that ye should not be offended.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Сие, т. е. о преследованиях, ожидающих апостолов (15:18: и сл.).

Чтобы вы не соблазнились. Знать о грядущих страданиях полезно, так как ожидаемое нас не поражает столь сильно, как неожиданное.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 These things have I spoken unto you, that ye should not be offended. 2 They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service. 3 And these things will they do unto you, because they have not known the Father, nor me. 4 But these things have I told you, that when the time shall come, ye may remember that I told you of them. And these things I said not unto you at the beginning, because I was with you. 5 But now I go my way to him that sent me; and none of you asketh me, Whither goest thou? 6 But because I have said these things unto you, sorrow hath filled your heart.

Christ dealt faithfully with his disciples when he sent them forth on his errands, for he told them the worst of it, that they might sit down and count the cost. He had told them in the chapter before to expect the world's hatred; now here in these verses,

I. He gives them a reason why he alarmed them thus with the expectation of trouble: These things have I spoken unto you, that you should not be offended, or scandalized, v. 1. 1. The disciples of Christ are apt to be offended at the cross; and the offence of the cross is a dangerous temptation, even to good men, to turn back from the ways of God, or turn aside out of them, or drive on heavily in them; to quit either their integrity or their comfort. It is not for nothing that a suffering time is called an hour of temptation. 2. Our Lord Jesus, by giving us notice of trouble, designed to take off the terror of it, that it might not be a surprise to us. Of all the adversaries of our peace, in this world of troubles, none insult us more violently, nor put our troops more into disorder, than disappointment does; but we can easily welcome a guest we expect, and being fore-warned are fore-armed--Præmoniti, præmuniti.

II. He foretels particularly what they should suffer (v. 2): "Those that have power to do it shall put you out of their synagogues; and this is not the worst, they shall kill you." Ecce duo-gladii--Behold two swords drawn against the followers of the Lord Jesus.

1. The sword of ecclesiastical censure; this is drawn against them by the Jews, for they were the only pretenders to church-power. They shall cast you out of their synagogues; aposynagogous poiesousin hymas--they shall make you excommunicates. (1.) "They shall cast you out of the particular synagogues you were members of." At first, they scourged them in their synagogues as contemners of the law (Matt. x. 17), and at length cast them out as incorrigible. (2.) "They shall cast you out of the congregation of Israel in general, the national church of the Jews; shall debar you from the privileges of that, put you into the condition of an outlaw," qui caput gerit lupinum--to be knocked on the head, like another wolf; "they will look upon you as Samaritans, as heathen men and publicans." Interdico tibi aqua et igne--I forbid you the use of water and fire. And were it not for the penalties, forfeitures, and incapacities, incurred hereby, it would be no injury to be thus driven out of a house infected and falling. Note, It has often been the lot of Christ's disciples to be unjustly excommunicated. Many a good truth has been branded with an anathema, and many a child of God delivered to Satan.

2. The sword of civil power: "The time cometh, the hour is come; now things are likely to be worse with you than hitherto they have been; when you are expelled as heretics, they will kill you, and think they do God service, and others will think so too." (1.) You will find them really cruel: They will kill you. Christ's sheep have been accounted as sheep for the slaughter; the twelve apostles (we are told) were all put to death, except John. Christ had said (ch. xv. 27), You shall bear witness, martyreite--you shall be martyrs, shall seal the truth with your blood, your heart's blood. (2.) You will find them seemingly conscientious; they will think they do God service; they will seem latreian prospherein--to offer a good sacrifice to God; as those that cast out God's servants of old, and said, Let the Lord be glorified, Isa. lxvi. 5. Note, [1.] It is possible for those that are real enemies to God's service to pretend a mighty zeal for it. The devil's work has many a time been done in God's livery, and one of the most mischievous enemies Christianity ever had sits in the temple of God. Nay, [2.] It is common to patronise an enmity to religion with a color of duty to God, and service to his church. God's people have suffered the greatest hardships from conscientious persecutors. Paul verily thought he ought to do what he did against the name of Jesus. This does not at all lessen the sin of the persecutors, for villanies will never be consecrated by putting the name of God to them; but it does enhance the sufferings of the persecuted, to die under the character of being enemies to God; but there will be a resurrection of names as well as of bodies at the great day.

III. He gives them the true reason of the world's enmity and rage against them (v. 3): "These things will they do unto you, not because you have done them any harm, but because they have not known the Father, nor me. Let this comfort you, that none will be your enemies but the worst of men." Note, 1. Many that pretend to know God are wretchedly ignorant of him. Those that pretend to do him service thought they knew him, but it was a wrong notion they had of him. Israel transgressed the covenant, and yet cried, My God, we know thee. Hos. viii. 1, 2. 2. Those that are ignorant of Christ cannot have any right knowledge of God. In vain do men pretend to know God and religion, while they slight Christ and Christianity. 3. Those are very ignorant indeed of God and Christ that think it an acceptable piece of service to persecute good people. Those that know Christ know that he came not into the world to destroy men's lives, but to save them; that he rules by the power of truth and love, not of fire and sword. Never was such a persecuting church as that which makes ignorance the mother of devotion.

IV. He tells them why he gave them notice of this now, and why not sooner.

1. Why he told them of it now (v. 4), not to discourage them, or add to their present sorrow; nor did he tell them of their danger that they might contrive how to avoid it, but that "when the time shall come (and you may be sure it will come), you may remember that I told you." Note, When suffering times come it will be of use to us to remember what Christ has told us of sufferings. (1.) That our belief of Christ's foresight and faithfulness may be confirmed; and, (2.) That the trouble may be the less grievous, for we were told of it before, and we took up our profession in expectation of it, so that it ought not to be a surprise to us, nor looked upon as a wrong to us. As Christ in his sufferings, so his followers in theirs, should have an eye to the fulfilling of the scripture.

2. Why he did not tell them of it sooner: "I spoke not this to you from the beginning when you and I came to be first acquainted, because I was with you." (1.) While he was with them, he bore the shock of the world's malice, and stood in the front of the battle; against him the powers of darkness levelled all their force, not against small or great, but only against the king of Israel, and therefore he did not need to say so much to them of suffering, because it did not fall much to their share; but we do find that from the beginning he bade them prepare for sufferings; and therefore, (2.) It seems rather to be meant of the promise of another comforter. This he had said little of to them at the beginning, because he was himself with them to instruct, guide, and comfort them, and then they needed not the promise of the Spirit's extraordinary presence. The children of the bride-chamber would not have so much need of a comforter till the bridegroom should be taken away.

V. He expresses a very affectionate concern for the present sadness of his disciples, upon occasion of what he had said to them (v. 5, 6): "Now I am to be no longer with you, but go my way to him that sent me, to repose there, after this fatigue; and none of you asketh me, with any courage, Whither goest thou? But, instead of enquiring after that which would comfort you, you pore upon that which looks melancholy, and sorrow has filled your heart."

1. He had told them that he was about to leave them: Now I go my way. He was not driven away by force, but voluntarily departed; his life was not extorted from him, but deposited by him. He went to him that sent him, to give an account of his negotiation. Thus, when we depart out of this world, we go to him that sent us into it, which should make us all solicitous to live to good purposes, remembering we have a commission to execute, which must be returned at a certain day.

2. He had told them what hard times they must suffer when he was gone, and that they must not expect such an easy quiet life as they had had. Now, if these were the legacies he had to leave to them, who had left all for him, they would be tempted to think they had made a sorry bargain of it, and were, for the present, in a consternation about it, in which their master sympathizes with them, yet blames them, (1.) That they were careless of the means of comfort, and did not stir up themselves to seek it: None of you asks me, Whither goest thou? Peter had started this question (ch. xiii. 36), and Thomas had seconded it (ch. xiv. 5), but they did not pursue it, they did not take the answer; they were in the dark concerning it, and did not enquire further, nor seek for fuller satisfaction; they did not continue seeking, continue knocking. See what a compassionate teacher Christ is, and how condescending to the weak and ignorant. Many a teacher will not endure that the learner should ask the same question twice; if he cannot take a thing quickly, let him go without it; but our Lord Jesus knows how to deal with babes, that must be taught with precept upon precept. If the disciples here would have found that his going away was for his advancement, and therefore his departure from them should not inordinately trouble them (for why should they be against his preferment?) and for their advantage, and therefore their sufferings for him should not inordinately trouble them; for a sight of Jesus at the right hand of God would be an effectual support to them, as it was to Stephen. Note, A humble believing enquiry into the design and tendency of the darkest dispensations of Providence would help to reconcile us to them, and to grieve the less, and fear the less, because of them; it will silence us to ask, Whence came they? but will abundantly satisfy us to ask, Whither go they? for we know they work for good, Rom. viii. 28.

(2.) That they were too intent, and pored too much, upon the occasions of their grief: Sorrow has filled their hearts. Christ had said enough to fill them with joy (ch. xv. 11); but by looking at that only which made against them, and overlooking that which made for them, they were so full of sorrow that there was no room left for joy. Note, It is the common fault and folly of melancholy Christians to dwell upon the dark side of the cloud, to meditate nothing but terror, and turn a deaf ear to the voice of joy and gladness. That which filled the disciples' hearts with sorrow, and hindered the operation of the cordials Christ administered, was too great an affection to this present life. They were big with hopes of their Master's external kingdom and glory, and that they should shine and reign with him: and now, instead of that, to hear of nothing but bonds and afflictions, this filled them with sorrow. Nothing is a greater prejudice to our joy in God than the love of the world; and the sorrow of the world, the consequence of it.
Adam Clarke: Commentary on the Bible - 1831
16:1: These things have I spoken - Particularly what is mentioned in the two last chapters.
Be offended - Ἱνα μη σκανδαλισθητε, That ye should not be stumbled. May not fall away from the faith, nor receive any injury to your souls, as that man does to his body who stumbles, or falls over a stone, or block, in the way which he has not discovered.
Albert Barnes: Notes on the Bible - 1834
16:1: These things - The things spoken in the two pRev_ious chapters, promising them divine aid and directing them in the path of duty.
Be offended - For the meaning of the word offend, see the notes at Mat 5:29. It means here the same as to stumble or fall - that is, to apostatize. He proceeds immediately to tell them, what he had often apprised them of, that they would be subject to great persecutions and trials. He was also himself about to be removed by death. They were to go into an unfriendly world. All these things were in themselves greatly fitted to shake their faith, and to expose them to the danger of apostasy. Compare Luk 24:21. If they had not been apprised of this, if they had not known why Jesus was about to die, and if they had not been encouraged with the promised aid of the Holy Spirit, they would have sunk under these trials, and forsaken him and his cause. And we may learn hence:
1. that if Christians were left to themselves they would fall away and perish.
2. that God affords means and helps beforehand to keep them in the path of duty.
3. that the instructions of the Bible and the help of the Holy Spirit are all granted to keep them from apostasy.
4. that Jesus beforehand secured the fidelity and made certain the continuance in faith of his apostles, seeing all their dangers and knowing all their enemies. And, in like manner, we should be persuaded that "he is able to keep that which we commit to him against that day," Ti2 1:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:1: Joh 16:4, Joh 15:11; Mat 11:6, Mat 13:21, Mat 13:57, Mat 24:10, Mat 26:31-33; Rom 14:21; Phi 1:10; Pe1 2:8
Geneva 1599
16:1 These (1) things have I spoken unto you, that ye should not be offended.
(1) The ministers of the gospel must expect all types of reproaches, not only by those who are open enemies, but even by those also who seem to be of the same household, and the very pillars of the Church.
John Gill
16:1 These things have I spoken unto you,.... Concerning the world's hatred and persecution of them, and the little regard they would show to their doctrine: these things Christ thought, proper to give them notice of before hand, that expecting them, they might be prepared for them, and be fortified against them;
that, says he,
ye should not be offended: his view in speaking of them, was not to discourage them, but to prevent their stumbling at them, and falling by them. Hardships coming upon persons at unawares, bear the harder upon their spirits, and they are more apt to take offence at them and be impatient under them, which is prevented by previous intimation: had Christ said nothing of these things that should befall his disciples, they might have surprised them, and have been a stumbling to them; and might have tempted them to have relinquished their profession of him, and dropped their ministerial work; whereas being apprized of them before hand, they were not so shocking to them. This shows the tender concern of Christ for his disciples, how careful he was to remove, every occasion of stumbling, or what might be matter of offence to them; and may teach us to act in such like manner towards one another, in this, or any other case.
Robert Jamieson, A. R. Fausset and David Brown
16:1 DISCOURSE AT THE SUPPER TABLE CONCLUDED. (John 16:1-33)
These things have I spoken unto you, that ye should not be offended--both the warnings and the encouragements just given.
16:216:2: ՚Ի ժողովրդոց իւրեանց հանցե՛ն զձեզ։ Այլ եկեսցէ ժամանակ՝ զի ամենայն որ սպանանիցէ զձեզ, համարիցի պաշտօ՛ն մատուցանել Աստուծոյ[1946]։ [1946] Բազումք. Իւրեանց հանիցեն զձեզ։ ՚Ի լուս՛՛. Զձեզ, եւ համարիցի պաշ՛՛. համաձայն ոմանց ՚ի բնաբ՛՛։
2. Իրենց ժողովարաններից դուրս պիտի հանեն ձեզ. մինչեւ իսկ ժամանակը կը գայ, երբ, ով ձեզ սպանի, պիտի համարի, թէ Աստծուն պաշտամունք է մատուցում:
2 Իրենց ժողովարաններէն դուրս պիտի ձգեն ձեզ ու ժամանակ ալ պիտի գայ, որ ամէն ո՛վ որ ձեզ սպաննէ, այնպէս պիտի սեպէ թէ Աստուծոյ պաշտամունք կը մատուցանէ։
Ի ժողովրդոց իւրեանց հանիցեն զձեզ. այլ եկեսցէ ժամանակ զի ամենայն որ սպանանիցէ զձեզ` համարիցի պաշտօն մատուցանել Աստուծոյ:

16:2: ՚Ի ժողովրդոց իւրեանց հանցե՛ն զձեզ։ Այլ եկեսցէ ժամանակ՝ զի ամենայն որ սպանանիցէ զձեզ, համարիցի պաշտօ՛ն մատուցանել Աստուծոյ[1946]։
[1946] Բազումք. Իւրեանց հանիցեն զձեզ։ ՚Ի լուս՛՛. Զձեզ, եւ համարիցի պաշ՛՛. համաձայն ոմանց ՚ի բնաբ՛՛։
2. Իրենց ժողովարաններից դուրս պիտի հանեն ձեզ. մինչեւ իսկ ժամանակը կը գայ, երբ, ով ձեզ սպանի, պիտի համարի, թէ Աստծուն պաշտամունք է մատուցում:
2 Իրենց ժողովարաններէն դուրս պիտի ձգեն ձեզ ու ժամանակ ալ պիտի գայ, որ ամէն ո՛վ որ ձեզ սպաննէ, այնպէս պիտի սեպէ թէ Աստուծոյ պաշտամունք կը մատուցանէ։
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16:22: Изгонят вас из синагог; даже наступает время, когда всякий, убивающий вас, будет думать, что он тем служит Богу.
16:2  ἀποσυναγώγους ποιήσουσιν ὑμᾶς· ἀλλ᾽ ἔρχεται ὥρα ἵνα πᾶς ὁ ἀποκτείνας ὑμᾶς δόξῃ λατρείαν προσφέρειν τῶ θεῶ.
16:2. ἀποσυναγώγους ( To-led-together-off ) ποιήσουσιν (they-shall-do-unto) ὑμᾶς: (to-ye) ἀλλ' (other) ἔρχεται ( it-cometh ,"ὥρα (an-hour,"ἵνα (so) πᾶς (all) ὁ (the-one) ἀποκτείνας (having-died-off) [ὑμᾶς] "[to-ye]"δόξῃ (it-might-have-thought-unto) λατρείαν (to-a-serving-of) προσφέρειν (to-bear-toward) τῷ (unto-the-one) θεῷ. (unto-a-Deity)
16:2. absque synagogis facient vos sed venit hora ut omnis qui interficit vos arbitretur obsequium se praestare DeoThey will put you out of the synagogues: yea, the hour cometh, that whosoever killeth you will think that he doth a service to God.
2. They shall put you out of the synagogues: yea, the hour cometh, that whosoever killeth you shall think that he offereth service unto God.
16:2. They will put you out of the synagogues. But the hour is coming when everyone who puts you to death will consider that he is offering an excellent service to God.
16:2. They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service.
They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service:

2: Изгонят вас из синагог; даже наступает время, когда всякий, убивающий вас, будет думать, что он тем служит Богу.
16:2  ἀποσυναγώγους ποιήσουσιν ὑμᾶς· ἀλλ᾽ ἔρχεται ὥρα ἵνα πᾶς ὁ ἀποκτείνας ὑμᾶς δόξῃ λατρείαν προσφέρειν τῶ θεῶ.
16:2. absque synagogis facient vos sed venit hora ut omnis qui interficit vos arbitretur obsequium se praestare Deo
They will put you out of the synagogues: yea, the hour cometh, that whosoever killeth you will think that he doth a service to God.
16:2. They will put you out of the synagogues. But the hour is coming when everyone who puts you to death will consider that he is offering an excellent service to God.
16:2. They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Изгонят из синагог - см. прим. к 9: гл. ст. 22, 34. Апостолы в глазах Иудеев явятся отступниками от отеческой веры.

Всякий убивающий вас. Ясно отсюда, что апостолы будут объявлены вне закона, так что всякий их встретивший будет иметь право умертвить их. Впоследствии в Иудейском Талмуде прямо было установлено (трактат Бемидбаррабба - ссылка у Гольцмана - 329, 1), что кто убивает неправедного человека, тот этим самым приносить жертву Богу.
Adam Clarke: Commentary on the Bible - 1831
16:2: They shall put you out of the synagogues - They will excommunicate you, and consider you as execrable, and utterly unworthy to hold any commerce with God by religion; or with man by civil fellowship. See on Joh 9:22 (note). In these excommunications they were spoiled of all their substance, see Ezr 10:8, and see also Heb 10:34, and deprived of their character, their influence, and every necessary of life. Though the Jewish people had the most humane laws, yet they were a most vindictive and cruel people.
That whosoever killeth you, etc. - This Paul found; for more than forty Jews bound themselves under a curse that they would neither eat nor drink till they had killed him, Act 23:12, Act 23:13; and agreeably to this, it is said, in that Tract of the Talmud which is entitled Bammidbar, R. xxi. ad. Num 25:13 : "He who sheds the blood of the ungodly, is equal to him who brings an offering to God." What the Zealots did is notorious in history. They butchered any person, in cold blood, who, they pretended to believe, was an enemy to God, to the law, or to Moses; and thought they were fulfilling the will of God by these human sacrifices. We had the same kind of sacrifices here in the time of our Popish Queen Mary. May God ever save our state from the Stuarts!
Albert Barnes: Notes on the Bible - 1834
16:2: Out of the synagogues - See the notes at Joh 9:22. They would excommunicate them from their religious assemblies. This was often done. Compare Act 6:13-14; Act 9:23-24; Act 17:5; Act 21:27-31.
Whosoever killeth you - This refers principally to the Jews. It is also true of the Gentiles, that in their persecution of Christians they supposed they were rendering acceptable service to their gods.
God's service - The Jews who persecuted the apostles regarded them as blasphemers, and as seeking to overthrow the temple service, and the system of religion which God had established. Thus, they supposed they were rendering service to God in putting. them to death, Act 6:13-14; Act 21:28-31. Sinners, especially hypocrites, often cloak enormous crimes under the pretence of great zeal for religion. Men often suppose, or profess to suppose, that they are rendering God service when they persecute others; and, under the pretence of great zeal for truth and purity, evince all possible bigotry, pride, malice, and uncharitableness. The people of God have suffered most from those who have been conscientious persecutors; and some of the most malignant foes which true Christians have ever had have been in the church, and have been professed ministers of the gospel, persecuting them under pretence of great zeal for the cause of purity and religion. It is no evidence of piety that a man is full of zeal against those whom he supposes to be heretics; and it is one of the best proofs that a man knows nothing of the religion of Jesus when he is eminent for self-conceit in his own views of orthodoxy, and firmly fixed in the opinion that all who differ from him and his sect must of course be wrong.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:2: shall: Joh 9:22, Joh 9:34, Joh 12:42; Luk 6:22; Co1 4:13
the time: Isa 65:5; Mat 10:28, Mat 24:9; Act 5:33, Act 6:13, Act 6:14, Act 7:56-60, Act 8:1-3, Act 9:1, Act 9:2; Act 22:3, Act 22:4, Act 22:19-23, Act 26:9-11; Rom 10:2, Rom 10:3; Gal 1:13, Gal 1:14; Phi 3:6
John Gill
16:2 They shall put you out of the synagogues,.... The Jews had made a law already, that he that confessed that Jesus was the Messiah, should be cast out of their synagogues; and they had put it in execution upon the blind man Christ restored to sight, for his profession of faith in him; which struck such a terror upon the people, that even many of the chief rulers who believed that Jesus was the true Messiah, durst not confess him, because of this law; for it was what they could not bear the thoughts of, to be deemed and treated as heretics and apostates, and the vilest of wretches: for this putting out of the synagogue, was not the lesser excommunication, which was called "Niddui", and was a "separation" from a particular synagogue for a while; but the greater excommunication, either by "Cherem", or "Shammatha"; when a person was cut out from the whole body of the Jewish church, called often the synagogue, or congregation of the people; and was devoted and consigned to utter destruction, which was the height of their ecclesiastical power, their rage and malice could carry them to; and this the apostles were to expect; nay, not only this, but to have their lives taken away by ruffians, under a pretence of zeal for the service of God, and interest of religion:
yea, the time cometh, that whosoever killeth you, will think that he doth God service. For this is not to be understood of their being delivered up into the hands of civil magistrates, and of their being tried, judged, condemned, and put to death by their orders, but of their being murdered by a set of men called "zealots"; who, in imitation of Phinehas, as they pretended, took upon them, whenever they found any person guilty of a capital crime, as idolatry, blasphemy, &c. or what they judged so, to fall upon him at once, and without any more ado kill him; nor were they accountable to any court of judicature for such an action, and which was reckoned laudable and praiseworthy: in this way, and by the hands of such miscreants, Stephen the protomartyr lost his life; for though they had him before a council, and suborned witnesses against him, yet when in his own defence he said what these "zealots" interpreted blasphemy, they ran upon him at once, and cast him out of the city, and stoned him to death; and without any leave or authority from the sanhedrim, as appears: and these men were accounted good men, zealous, (y) "with a zeal for God", his honour and glory; and valued themselves much upon such butcheries and inhumanity, and thought, as our Lord here says, that they "did God service"; or as the Syriac renders it, , "offered a sacrifice to God", and so the Arabic and Ethiopic: and indeed this is a rule the Jews (z), and which they form upon the instance and example of Phinehas;
"that whoever sheds the blood of wicked men, (and such they reckoned the apostles and followers of Christ to be,) , "it is all one as if he offered a sacrifice";''
they looked upon this to be a sacrifice acceptable and well pleasing to God: so the Apostle Paul, in his unregenerate state, thought he ought to do many things contrary to the name of Christ: and that he was doing God service, when he prosecuted the church, and gave his voice with these ruffians, to put the saints to death.
(y) Jarchi & Bartenora in Misn. Sanhedrin, c. 9. sect. 6. (z) Bemidbar Rabbit, Parash, 21. fol. 229. 3.
John Wesley
16:2 The time cometh, that whosoever killeth you will think he doth God service - But, blessed be God, the time is so far past, that those who bear the name of Christ do not now generally suppose they do him service by killing each other for a difference in opinion or mode of worship.
Robert Jamieson, A. R. Fausset and David Brown
16:2 They shall put you out of the synagogue-- (Jn 9:22; Jn 12:42).
the time cometh, that whosoever killeth you will think that he doeth God service--The words mean religious service--"that he is offering a service to God." (So Saul of Tarsus, Gal 1:13-14; Phil 3:6).
16:316:3: Եւ զայն արասցեն ընդ ձեզ. քանզի ո՛չ ծանեան զՀայր՝ եւ ո՛չ զիս։
3. Եւ այդ բանը պիտի անեն ձեզ էլ[22], որովհետեւ չճանաչեցին ո՛չ Հօրը եւ ո՛չ էլ ինձ:[22] 22 . Յուն. լաւ բն. ունեն նրանք պիտի անեն այս, որովհետեւ...
3 Եւ այս բաները ձեզի պիտի ընեն՝ անոր համար որ ո՛չ Հայրը ճանչցան, ո՛չ ալ՝ զիս։
Եւ զայն արասցեն ընդ ձեզ, քանզի ոչ ծանեան զՀայր եւ ոչ զիս:

16:3: Եւ զայն արասցեն ընդ ձեզ. քանզի ո՛չ ծանեան զՀայր՝ եւ ո՛չ զիս։
3. Եւ այդ բանը պիտի անեն ձեզ էլ[22], որովհետեւ չճանաչեցին ո՛չ Հօրը եւ ո՛չ էլ ինձ:
[22] 22 . Յուն. լաւ բն. ունեն նրանք պիտի անեն այս, որովհետեւ...
3 Եւ այս բաները ձեզի պիտի ընեն՝ անոր համար որ ո՛չ Հայրը ճանչցան, ո՛չ ալ՝ զիս։
zohrab-1805▾ eastern-1994▾ western am▾
16:33: Так будут поступать, потому что не познали ни Отца, ни Меня.
16:3  καὶ ταῦτα ποιήσουσιν ὅτι οὐκ ἔγνωσαν τὸν πατέρα οὐδὲ ἐμέ.
16:3. καὶ (And) ταῦτα (to-the-ones-these) ποιήσουσιν (they-shall-do-unto) ὅτι (to-which-a-one) οὐκ (not) ἔγνωσαν (they-acquaint) τὸν (to-the-one) πατέρα (to-a-Father) οὐδὲ (not-moreover) ἐμέ. (to-ME)
16:3. et haec facient quia non noverunt Patrem neque meAnd these things will they do to you; because they have not known the Father nor me.
3. And these things will they do, because they have not known the Father, nor me.
16:3. And they will do these things to you because they have not known the Father, nor me.
16:3. And these things will they do unto you, because they have not known the Father, nor me.
And these things will they do unto you, because they have not known the Father, nor me:

3: Так будут поступать, потому что не познали ни Отца, ни Меня.
16:3  καὶ ταῦτα ποιήσουσιν ὅτι οὐκ ἔγνωσαν τὸν πατέρα οὐδὲ ἐμέ.
16:3. et haec facient quia non noverunt Patrem neque me
And these things will they do to you; because they have not known the Father nor me.
16:3. And they will do these things to you because they have not known the Father, nor me.
16:3. And these things will they do unto you, because they have not known the Father, nor me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Христос повторяет (ср. 15:21), что причиной такого враждебного отношения Иудеев к апостолам будет то, что они, Иудеи, не познали как должно ни Отца, ни Христа.
Adam Clarke: Commentary on the Bible - 1831
16:3: Because they have not known the Father - See on Joh 15:25 (note). Ignorance of the benevolence of God, and of the philanthropy of Christ, is the grand fountain whence all religious persecution and intolerance proceed.
Albert Barnes: Notes on the Bible - 1834
16:3: See Joh 15:21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:3: because: Joh 8:19, Joh 8:55, Joh 15:21, Joh 15:23, Joh 17:3, Joh 17:25; Luk 10:22; Co1 2:8; Co2 4:3-6; Th2 1:8; Th2 2:10-12; Ti1 1:13; Jo1 3:1, Jo1 4:8, Jo1 5:20
John Gill
16:3 And these things will they do unto you,.... Christ here opens the true spring and source of the furious zeal of the Jews, against the apostles, in putting them out of their synagogues, and taking away their lives; it was pure wilful ignorance of the Father and himself;
because they have not known the Father nor me; though they boasted of their knowledge of God; yet they knew him not as the Father and sender of Christ, at least they would not own him as such: nor Jesus as the true Messiah, and sent of the Father, to redeem and save his people from their sins; and since they neither knew the Father, nor Christ, it is no wonder they did not know, own, and acknowledge, the disciples of Christ, but used them in the ill manner they did; their zeal was not according to knowledge, it was a blind and misguided one: and this is mentioned, not to extenuate or excuse their sin, though it shows they were not out of the reach of mercy, because they, as the apostle says of himself, "did it ignorantly in unbelief", Ti1 1:13; but as an argument with the disciples to bear their ill usage with patience, and to pity them and pray for them.
John Wesley
16:3 They have not known the Father nor me - This is the true root of persecution in all its forms.
16:416:4: Այլ եւ զայս խօսեցայ ընդ ձեզ, զի յորժամ եկեսցէ ժամանակ՝ յիշեցէ՛ք՝ թէ ե՛ս ասացի ձեզ[1947]. [1947] Ոմանք. Եկեսցէ ժամանակն՝ յիշիցէք թէ։
4. Սակայն այս բաները ձեզ ասացի, որպէսզի երբ ժամանակը գայ, յիշէք, որ ես ձեզ ասել եմ: Այս բաները սկզբից ձեզ չասացի, քանի որ ձեզ հետ էի»:
4 Բայց այս բաները ձեզի խօսեցայ, որպէս զի երբ ժամանակը գայ, մտքերնիդ բերէք թէ ես ըսի ձեզի։ Այս բաները սկիզբէն չըսի ձեզի, վասն զի ես ձեզի հետ էի»։
Այլ եւ զայս խօսեցայ ընդ ձեզ, զի յորժամ եկեսցէ ժամանակ, յիշիցէք թէ ես ասացի ձեզ. զայս ի սկզբանէ ոչ ասացի ձեզ, քանզի ընդ ձեզ էի:

16:4: Այլ եւ զայս խօսեցայ ընդ ձեզ, զի յորժամ եկեսցէ ժամանակ՝ յիշեցէ՛ք՝ թէ ե՛ս ասացի ձեզ[1947].
[1947] Ոմանք. Եկեսցէ ժամանակն՝ յիշիցէք թէ։
4. Սակայն այս բաները ձեզ ասացի, որպէսզի երբ ժամանակը գայ, յիշէք, որ ես ձեզ ասել եմ: Այս բաները սկզբից ձեզ չասացի, քանի որ ձեզ հետ էի»:
4 Բայց այս բաները ձեզի խօսեցայ, որպէս զի երբ ժամանակը գայ, մտքերնիդ բերէք թէ ես ըսի ձեզի։ Այս բաները սկիզբէն չըսի ձեզի, վասն զի ես ձեզի հետ էի»։
zohrab-1805▾ eastern-1994▾ western am▾
16:44: Но Я сказал вам сие для того, чтобы вы, когда придет то время вспомнили, что Я сказывал вам о том; не говорил же сего вам сначала, потому что был с вами.
16:4  ἀλλὰ ταῦτα λελάληκα ὑμῖν ἵνα ὅταν ἔλθῃ ἡ ὥρα αὐτῶν μνημονεύητε αὐτῶν ὅτι ἐγὼ εἶπον ὑμῖν. ταῦτα δὲ ὑμῖν ἐξ ἀρχῆς οὐκ εἶπον, ὅτι μεθ᾽ ὑμῶν ἤμην.
16:4. ἀλλὰ (Other) ταῦτα (to-the-ones-these) λελάληκα (I-had-come-to-speak-unto) ὑμῖν (unto-ye) ἵνα (so) ὅταν (which-also-ever) ἔλθῃ (it-might-have-had-came,"ἡ (the-one) ὥρα (an-hour) αὐτῶν (of-them,"μνημονεύητε (ye-might-remember-of) αὐτῶν (of-them) ὅτι (to-which-a-one) ἐγὼ (I) εἶπον (I-had-said) ὑμῖν: (unto-ye) ταῦτα (to-the-ones-these) δὲ (moreover) ὑμῖν (unto-ye) ἐξ (out) ἀρχῆς (of-a-firsting) οὐκ (not) εἶπον, (I-had-said) ὅτι (to-which-a-one) μεθ' (with) ὑμῶν (of-ye) ἤμην. (I-was)
16:4. sed haec locutus sum vobis ut cum venerit hora eorum reminiscamini quia ego dixi vobisBut these things I have told you, that when the hour shall come, you may remember that I told you of them.
4. But these things have I spoken unto you, that when their hour is come, ye may remember them, how that I told you. And these things I said not unto you from the beginning, because I was with you.
16:4. But these things I have spoken to you, so that, when the hour for these things will have arrived, you may remember that I told you.
16:4. But these things have I told you, that when the time shall come, ye may remember that I told you of them. And these things I said not unto you at the beginning, because I was with you.
But these things have I told you, that when the time shall come, ye may remember that I told you of them. And these things I said not unto you at the beginning, because I was with you:

4: Но Я сказал вам сие для того, чтобы вы, когда придет то время вспомнили, что Я сказывал вам о том; не говорил же сего вам сначала, потому что был с вами.
16:4  ἀλλὰ ταῦτα λελάληκα ὑμῖν ἵνα ὅταν ἔλθῃ ἡ ὥρα αὐτῶν μνημονεύητε αὐτῶν ὅτι ἐγὼ εἶπον ὑμῖν. ταῦτα δὲ ὑμῖν ἐξ ἀρχῆς οὐκ εἶπον, ὅτι μεθ᾽ ὑμῶν ἤμην.
16:4. sed haec locutus sum vobis ut cum venerit hora eorum reminiscamini quia ego dixi vobis
But these things I have told you, that when the hour shall come, you may remember that I told you of them.
16:4. But these things I have spoken to you, so that, when the hour for these things will have arrived, you may remember that I told you.
16:4. But these things have I told you, that when the time shall come, ye may remember that I told you of them. And these things I said not unto you at the beginning, because I was with you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: О страданиях, ожидающих апостолов, Господь не говорил им в начале их следования за Христом. Причина этого состояла в том, что Он Сам был постоянно с ними. В случае каких-либо неприятностей, какие могли постигнуть апостолов со стороны Иудеев, Христос всегда мог успокоить их. Да таких неприятностей с ними раньше и не было. Но теперь Он удаляется от апостолов, и они должны знать все, что их ожидает.

Отсюда есть основание заключать, что евангелист Матфей в речь Христа, сказанную апостолам при отправлении их на проповедь (10:16-31), поместил предсказания ученикам об ожидающих их страданиях, не потому, что Господь уже тогда ознакомил учеников с ожидающей их участью, а просто потому, что хотел в одном отделе соединить все наставления Христа ученикам, как проповедникам Евангелия.
Adam Clarke: Commentary on the Bible - 1831
16:4: At the beginning - I would not trouble you by speaking of these things pointedly at first, when I chose you to be my disciples, but have referred them to the present time, lest you should be discouraged; and now only declare them because it is absolutely necessary that you should be put upon your guard.
Albert Barnes: Notes on the Bible - 1834
16:4: These things - These things which are about to happen, Joh 16:1-2. He had foretold them that they would take place.
Ye may remember ... - By calling to mind that he had foretold these things they would perceive that he was omniscient, and would remember, also, the consolations which he had afforded them and the instructions which he had given them. Had these calamities come upon them without their having been foretold, their faith might have failed; they might have been tempted to suppose that Jesus was not aware of them, and of course that he was not the Messiah. God does not suffer his people to fall into trials without giving them sufficient warning, and without giving all the grace that is needful to bear them.
At the beginning - In the early part of the ministry of Jesus. The expression these things here refers, probably, to all the topics contained in these chapters. He had, in the early part of his ministry, forewarned them of calamities and persecutions Mat 10:16; Mat 5:10-12; Mat 9:15, but he had not so fully acquainted them with the nature, and design, and sources of their trials; he had not so fully apprised them of the fact, the circumstances, and the object of his death and of his ascension to heaven; he had not Rev_ealed to them so clearly that the Holy Spirit would descend, and sanctify, and guide them; and especially he had not, in one continued discourse, grouped all these things together, and placed their sorrows and consolations so fully before their minds. All these are included, it is supposed, in the expression "these things."
Because I was with you - This is the reason which he gives why he had not at first made known to them clearly the certainty of their calamities and their joys; and it implies:
1. that it was not needful to do it at once, as he was to be with them for more than three years, and could have abundant opportunity gradually to teach these things, and to prepare them for the more full announcement when he was about to leave them.
2. that while he was with them he would go before them, and the weight of calamities would fall on him, and consequently they did not so much then need the presence and aid of the Holy Spirit as they would when he was gone.
3. that his presence was to them what the presence of the Holy Spirit would be after his death, Joh 16:7. He could teach them all needful truth. He could console and guide them. Now that he was to leave them, he fully apprised them of what was before them, and of the descent of the Holy Spirit to do for them what he had done when with them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:4: that when: Joh 13:19, Joh 14:29; Isa 41:22, Isa 41:23; Mat 10:7, Mat 24:25; Mar 13:23; Luk 21:12, Luk 21:13; Act 9:16, Act 20:23, Act 20:24; Pe2 1:14
because: Joh 17:12, Joh 17:13; Mat 9:15; Mar 2:19
John Gill
16:4 But these things have I told you,.... Christ enlarged on this disagreeable subject, and was the more particular in enumerating the evils his apostles were to endure for his name's sake:
that when the time shall come; some copies read it, "their time"; so the Vulgate Latin, Syriac, and Arabic render it; that is, the time when wicked men will be suffered to vent all their rage and malice:
ye may remember that I told you of them; which might serve greatly to confirm them in the faith of him as the omniscient God, and the true Messiah, and encourage them to depend on his veracity and faithfulness in his promises; that since the evil things which he spoke of came upon them, so they might hope, believe, and expect, that all the good things he had assured them of, should be accomplished; and also to engage them to bear their sufferings with the greater patience, since they were appointed by God, and foretold by their Lord and master.
And these things, adds Christ,
I said not unto you at the beginning; when he first called them to be followers of him; for though when he ordained them, and sent them forth to preach the Gospel in the cities of Judea, which was some time after he had called them by his grace, he did acquaint them with some of the troubles and exercises they should meet with; as that they should be hated by all men, persecuted from city to city, beat in the synagogues, delivered up to councils, and brought before kings and governors; see Mt 10:17; yet he did not so fully and distinctly speak of these things, as here and at this time: his reason for such a conduct was this,
because, says he,
I was with you: wherefore he never spoke so fully and distinctly of their troubles, because he was with them, and took them upon himself; and indeed, whilst he was with them, the rage and malice of the Jews were not so much against his disciples, as himself; nor did he for the same reason speak so largely of the Comforter, and of the comforts they should receive from him, because as they had not the exercises they should afterwards have, so they had him to be their comforter.
John Wesley
16:4 I did not tell you these things at the beginning, because I was with you - To bear the chief shock in my own person, and to screen you from it.
Robert Jamieson, A. R. Fausset and David Brown
16:4 these things I said not . . . at--from.
the beginning--He had said it pretty early (Lk 6:22), but not quite as in Jn 16:2.
because I was with you.
16:516:5: Զայս իսկզբանէ՝ ո՛չ ասացի ձեզ, քանզի ընդ ձե՛զ էի։ Բայց արդ երթա՛մ ես առ առաքիչն իմ. եւ ո՛չ ոք ՚ի ձէնջ հարցանէ ցիս, թէ յո՞վ երթաս[1948]։ [1948] Ոմանք. Հարցանիցէ ցիս թէ յո՞ եր՛՛։
5. «Բայց այժմ ես գնում եմ ինձ ուղարկողի մօտ, եւ ձեզնից ոչ ոք ինձ չի հարցնում, թէ՝ ո՞ւր ես գնում:
5 «Հիմա ես կ’երթամ զիս ղրկողին քով եւ ձեզմէ մէ՛կն ալ չի հարցներ ինծի թէ ‘Ո՞ւր կ’երթաս’։
Բայց արդ երթամ ես առ առաքիչն իմ, եւ ոչ ոք ի ձէնջ հարցանէ ցիս թէ` Յո՞ երթաս:

16:5: Զայս իսկզբանէ՝ ո՛չ ասացի ձեզ, քանզի ընդ ձե՛զ էի։ Բայց արդ երթա՛մ ես առ առաքիչն իմ. եւ ո՛չ ոք ՚ի ձէնջ հարցանէ ցիս, թէ յո՞վ երթաս[1948]։
[1948] Ոմանք. Հարցանիցէ ցիս թէ յո՞ եր՛՛։
5. «Բայց այժմ ես գնում եմ ինձ ուղարկողի մօտ, եւ ձեզնից ոչ ոք ինձ չի հարցնում, թէ՝ ո՞ւր ես գնում:
5 «Հիմա ես կ’երթամ զիս ղրկողին քով եւ ձեզմէ մէ՛կն ալ չի հարցներ ինծի թէ ‘Ո՞ւր կ’երթաս’։
zohrab-1805▾ eastern-1994▾ western am▾
16:55: А теперь иду к Пославшему Меня, и никто из вас не спрашивает Меня: куда идешь?
16:5  νῦν δὲ ὑπάγω πρὸς τὸν πέμψαντά με, καὶ οὐδεὶς ἐξ ὑμῶν ἐρωτᾷ με, ποῦ ὑπάγεις;
16:5. νῦν (Now) δὲ (moreover) ὑπάγω (I-lead-under) πρὸς (toward) τὸν (to-the-one) πέμψαντά (to-having-dispatched) με (to-me) καὶ (and) οὐδεὶς (not-moreover-one) ἐξ (out) ὑμῶν (of-ye) ἐρωτᾷ (it-entreateth-unto) με (to-me,"Ποῦ (Of-whither) ὑπάγεις; (thou-leadeth-under?"
16:5. haec autem vobis ab initio non dixi quia vobiscum eram at nunc vado ad eum qui me misit et nemo ex vobis interrogat me quo vadisBut I told you not these things from the beginning, because I was with you. And now I go to him that sent me, and none of you asketh me: Whither goest thou?
5. But now I go unto him that sent me; and none of you asketh me, Whither goest thou?
16:5. But I did not tell you these things from the beginning, because I was with you. And now I am going to him who sent me. And no one among you has asked me, ‘Where are you going?’
16:5. But now I go my way to him that sent me; and none of you asketh me, Whither goest thou?
But now I go my way to him that sent me; and none of you asketh me, Whither goest thou:

5: А теперь иду к Пославшему Меня, и никто из вас не спрашивает Меня: куда идешь?
16:5  νῦν δὲ ὑπάγω πρὸς τὸν πέμψαντά με, καὶ οὐδεὶς ἐξ ὑμῶν ἐρωτᾷ με, ποῦ ὑπάγεις;
16:5. haec autem vobis ab initio non dixi quia vobiscum eram at nunc vado ad eum qui me misit et nemo ex vobis interrogat me quo vadis
But I told you not these things from the beginning, because I was with you. And now I go to him that sent me, and none of you asketh me: Whither goest thou?
16:5. But I did not tell you these things from the beginning, because I was with you. And now I am going to him who sent me. And no one among you has asked me, ‘Where are you going?’
16:5. But now I go my way to him that sent me; and none of you asketh me, Whither goest thou?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: - 6. Слова Господа об удалении Своем поразили учеников глубоко, но им прежде всего было жаль самих себя, а не Учителя. Они думали о том, что станется с ними, а о том, какая участь далее ожидает Христа, они не спрашивали себя и Его. О вопросе Фомы они теперь как будто и позабыли, удрученные горем об удалении Христа (ср. 14:5).
Adam Clarke: Commentary on the Bible - 1831
16:5: None of you asketh me, Whither goest thou? - In Joh 13:3, Peter had asked, Lord, thither goest thou? - and Thomas much the same in Joh 14:5, both of whom had received an answer. But now, at the time when Jesus was speaking this, none of them asked this question, because their hearts were filled with sorrow: Joh 16:6.
Albert Barnes: Notes on the Bible - 1834
16:5: Now I go my way - Now I am about to die and leave you, and it is proper to announce all these things to you.
None of you asketh me ... - They gave themselves up to grief instead of inquiring why he was about to leave them. Had they made the inquiry, he was ready to answer them and to comfort them. When we are afflicted we should not yield ourselves to excessive grief. We should inquire why it is that God thus tries us; and we should never doubt that if we come to him, and spread out our sorrows before him, he will give us consolation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:5: I: Joh 16:10, Joh 16:16, Joh 16:28, Joh 6:62, Joh 7:33, Joh 13:3, Joh 14:28, Joh 17:4, Joh 17:13; Eph 4:7-11; Heb 1:3, Heb 12:2
Whither: Joh 13:36, Joh 14:4-6
John Gill
16:5 But now I go my way to him that sent me,.... These words seem to belong to Jn 16:4, and to contain a reason why Christ spoke of the trials and afflictions of his disciples now, because he was going away from them to his Father; when as they would be at the head of his affairs in this world, so they would the more become the butt of the rage of men:
and none of you asketh me, whither goest thou? Peter indeed asked the question, Jn 13:36; but his meaning was, what part of the country he was going to? what private and inaccessible place he was about to betake himself to? he had no notion of his going out of the world, or to heaven to his Father, and therefore inquired nothing about it; and when Christ had suggested to his disciples, that he was going to his Father's house, to prepare mansions for them, they did not seem to understand him, Jn 14:2. Nor did they ask what he meant by his Father's house, or what those mansions were he was going to prepare; and what the glory was he was going to possess for himself and them; they ask neither about the place he was going to, nor the way to it, nor the happiness to be enjoyed there.
John Wesley
16:5 None of you asketh me - Now when it is most seasonable. Peter did ask this before, Jn 13:36.
Robert Jamieson, A. R. Fausset and David Brown
16:5 But now I go my way to him that sent me--While He was with them, the world's hatred was directed chiefly against Himself; but His departure would bring it down upon them as His representatives.
and none of you asketh me, Whither goest thou?--They had done so in a sort (Jn 13:36; Jn 14:5); but He wished more intelligent and eager inquiry on the subject.
16:616:6: Այլ զի զայս խօսեցայ ընդ ձեզ, տրտմութի՛ւն ելից զսիրտս ձեր[1949]։ [1949] Ոմանք. Տրտմութիւնն ելից։
6. Բայց որովհետեւ ձեզ այս բաներն ասացի, տրտմութիւնը լցրեց ձեր սրտերը:
6 Բայց՝ որովհետեւ այս բաները ձեզի խօսեցայ, ձեր սրտերը տրտմութիւնով լեցուեցան։
Այլ զի զայս խօսեցայ ընդ ձեզ, տրտմութիւն ելից զսիրտս ձեր:

16:6: Այլ զի զայս խօսեցայ ընդ ձեզ, տրտմութի՛ւն ելից զսիրտս ձեր[1949]։
[1949] Ոմանք. Տրտմութիւնն ելից։
6. Բայց որովհետեւ ձեզ այս բաներն ասացի, տրտմութիւնը լցրեց ձեր սրտերը:
6 Բայց՝ որովհետեւ այս բաները ձեզի խօսեցայ, ձեր սրտերը տրտմութիւնով լեցուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
16:66: Но оттого, что Я сказал вам это, печалью исполнилось сердце ваше.
16:6  ἀλλ᾽ ὅτι ταῦτα λελάληκα ὑμῖν ἡ λύπη πεπλήρωκεν ὑμῶν τὴν καρδίαν.
16:6. ἀλλ' (Other) ὅτι (to-which-a-one) ταῦτα (to-the-ones-these) λελάληκα (I-had-come-to-speak-unto) ὑμῖν (unto-ye) ἡ (the-one) λύπη (a-saddening) πεπλήρωκεν (it-had-come-to-en-fill) ὑμῶν (of-ye) τὴν (to-the-one) καρδίαν. (to-a-heart)
16:6. sed quia haec locutus sum vobis tristitia implevit cor vestrumBut because I have spoken these things to you, sorrow hath filled your heart.
6. But because I have spoken these things unto you, sorrow hath filled your heart.
16:6. But because I have spoken these things to you, sorrow has filled your heart.
16:6. But because I have said these things unto you, sorrow hath filled your heart.
But because I have said these things unto you, sorrow hath filled your heart:

6: Но оттого, что Я сказал вам это, печалью исполнилось сердце ваше.
16:6  ἀλλ᾽ ὅτι ταῦτα λελάληκα ὑμῖν ἡ λύπη πεπλήρωκεν ὑμῶν τὴν καρδίαν.
16:6. sed quia haec locutus sum vobis tristitia implevit cor vestrum
But because I have spoken these things to you, sorrow hath filled your heart.
16:6. But because I have spoken these things to you, sorrow has filled your heart.
16:6. But because I have said these things unto you, sorrow hath filled your heart.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:6: Joh 16:20-22, Joh 14:1, Joh 14:27, Joh 14:28, Joh 20:11-15; Luk 22:45, Luk 24:17
John Gill
16:6 But because I have said these things to you,.... Of being hated and persecuted by the Jews, of being put out of their synagogues, and of losing of their lives; and particularly of his departure from them, or the loss of his bodily presence:
sorrow hath filled your heart; sorrow for his absence so possessed their minds, seized on all the powers and faculties of their souls, and engrossed all their thoughts, that it never entered into the heart of any of them, to inquire about the place he was going to, or the state he should enter upon; which had they had any right notions of, would have greatly contributed to have abated their sorrow, quieted their minds, made them easy under, and reconciled them unto, his departure from them.
Robert Jamieson, A. R. Fausset and David Brown
16:6 But because I have said these things . . . sorrow hath filled your heart--Sorrow had too much paralyzed them, and He would rouse their energies.
16:716:7: Այլ ես զճշմարիտն ասեմ ձեզ. լա՛ւ է ձեզ եթէ ես երթամ. զի եթէ ես ոչ երթայց՝ Մխիթարիչն ո՛չ եկեսցէ առ ձեզ. ապա եթէ երթամ, առաքեցի՛ց զնա առ ձեզ[1950]։ [1950] Յօրինակին պակասէր. Ասեմ ձեզ լաւ է։
7. Բայց ես ճշմարիտն եմ ասում ձեզ. լաւ է ձեզ համար, որ ես գնամ. որովհետեւ, եթէ ես չգնամ, Մխիթարիչը ձեզ մօտ չի գայ. իսկ եթէ գնամ, նրան կ’ուղարկեմ ձեզ մօտ:
7 Բայց ես ճշմարիտը կ’ըսեմ ձեզի. ‘Աղէկ է ձեզի, եթէ ես երթամ. քանզի եթէ ես չերթամ, Մխիթարիչը ձեզի չի գար. բայց եթէ երթամ, զանիկա ձեզի պիտի ղրկեմ’։
Այլ ես զճշմարիտն ասեմ ձեզ, լաւ է ձեզ եթէ ես երթամ. զի եթէ ես ոչ երթայց, Մխիթարիչն ոչ եկեսցէ առ ձեզ. ապա եթէ երթամ, առաքեցից զնա առ ձեզ:

16:7: Այլ ես զճշմարիտն ասեմ ձեզ. լա՛ւ է ձեզ եթէ ես երթամ. զի եթէ ես ոչ երթայց՝ Մխիթարիչն ո՛չ եկեսցէ առ ձեզ. ապա եթէ երթամ, առաքեցի՛ց զնա առ ձեզ[1950]։
[1950] Յօրինակին պակասէր. Ասեմ ձեզ լաւ է։
7. Բայց ես ճշմարիտն եմ ասում ձեզ. լաւ է ձեզ համար, որ ես գնամ. որովհետեւ, եթէ ես չգնամ, Մխիթարիչը ձեզ մօտ չի գայ. իսկ եթէ գնամ, նրան կ’ուղարկեմ ձեզ մօտ:
7 Բայց ես ճշմարիտը կ’ըսեմ ձեզի. ‘Աղէկ է ձեզի, եթէ ես երթամ. քանզի եթէ ես չերթամ, Մխիթարիչը ձեզի չի գար. բայց եթէ երթամ, զանիկա ձեզի պիտի ղրկեմ’։
zohrab-1805▾ eastern-1994▾ western am▾
16:77: Но Я истину говорю вам: лучше для вас, чтобы Я пошел; ибо, если Я не пойду, Утешитель не приидет к вам; а если пойду, то пошлю Его к вам,
16:7  ἀλλ᾽ ἐγὼ τὴν ἀλήθειαν λέγω ὑμῖν, συμφέρει ὑμῖν ἵνα ἐγὼ ἀπέλθω. ἐὰν γὰρ μὴ ἀπέλθω, ὁ παράκλητος οὐκ ἐλεύσεται πρὸς ὑμᾶς· ἐὰν δὲ πορευθῶ, πέμψω αὐτὸν πρὸς ὑμᾶς.
16:7. ἀλλ' (Other) ἐγὼ (I) τὴν (to-the-one) ἀλήθειαν (to-an-un-secluding-of) λέγω (I-forth) ὑμῖν, (unto-ye,"συμφέρει (it-beareth-together) ὑμῖν (unto-ye) ἵνα (so) ἐγὼ (I) ἀπέλθω. (I-might-have-had-came-off) ἐὰν (If-ever) γὰρ (therefore) μὴ (lest) ἀπέλθω, (I-might-have-had-came-off,"ὁ (the-one) παράκλητος (called-beside) οὐ (not) μὴ (lest) ἔλθῃ (it-might-have-had-came) πρὸς (toward) ὑμᾶς: (to-ye) ἐὰν (if-ever) δὲ (moreover) πορευθῶ, (I-might-have-been-traversed-of) πέμψω (I-shall-dispatch) αὐτὸν (to-it) πρὸς (toward) ὑμᾶς. (to-ye)
16:7. sed ego veritatem dico vobis expedit vobis ut ego vadam si enim non abiero paracletus non veniet ad vos si autem abiero mittam eum ad vosBut I tell you the truth: it is expedient to you that I go. For if I go not, the Paraclete will not come to you: but if I go, I will send him to you.
7. Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I go, I will send him unto you.
16:7. But I tell you the truth: it is expedient for you that I am going. For if I do not go, the Advocate will not come to you. But when I will have gone away, I will send him to you.
16:7. Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you.
Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you:

7: Но Я истину говорю вам: лучше для вас, чтобы Я пошел; ибо, если Я не пойду, Утешитель не приидет к вам; а если пойду, то пошлю Его к вам,
16:7  ἀλλ᾽ ἐγὼ τὴν ἀλήθειαν λέγω ὑμῖν, συμφέρει ὑμῖν ἵνα ἐγὼ ἀπέλθω. ἐὰν γὰρ μὴ ἀπέλθω, ὁ παράκλητος οὐκ ἐλεύσεται πρὸς ὑμᾶς· ἐὰν δὲ πορευθῶ, πέμψω αὐτὸν πρὸς ὑμᾶς.
16:7. sed ego veritatem dico vobis expedit vobis ut ego vadam si enim non abiero paracletus non veniet ad vos si autem abiero mittam eum ad vos
But I tell you the truth: it is expedient to you that I go. For if I go not, the Paraclete will not come to you: but if I go, I will send him to you.
16:7. But I tell you the truth: it is expedient for you that I am going. For if I do not go, the Advocate will not come to you. But when I will have gone away, I will send him to you.
16:7. Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: - 8: Наконец, существование суда вообще Дух Св. разъяснит миру на примере суда над виновником смерти Христовой (13:2, 27) - диаволом, князем этого грешного мира. Так как смерть Свою Господь рассматривает, как уже совершившуюся, то и об осуждении диавола, которое было произнесено Божественною правдою над ним за это кровавое и неправедное дело (он умертвил Того, Кого не имел права лишить жизни как безгрешного - ср. Рим. 6:23), Он говорит тоже, как о факте, существующем в наличности (осужден).

Очень вероятно, что такое осуждение диавола обнаружилось в первенствующей Церкви на тех случаях изгнания бесов, какие имели место в деятельности апостолов, совершавших эти чудеса силою Святого Духа. Кроме того, в посланиях апостольских диавол изображается уже как изверженный из общества людей, уверовавших во Христа: он ходит только около Церкви, как рыкающий голодный лев (1Пет. 5:8), расставляет свои сети опять вне Церкви для уловления верующих, которые могут выйти из пределов Церкви (1Тим. 3:7). Словом, осуждение диавола, победа над ним была для сознания верующих фактом состоявшимся, и они убеждали в этом и весь мир.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
7 Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. 8 And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: 9 Of sin, because they believe not on me; 10 Of righteousness, because I go to my Father, and ye see me no more; 11 Of judgment, because the prince of this world is judged. 12 I have yet many things to say unto you, but ye cannot bear them now. 13 Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. 14 He shall glorify me: for he shall receive of mine, and shall show it unto you. 15 All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall show it unto you.

As it was usual with the Old Testament prophets to comfort the church in its calamities with the promise of the Messiah (Isa. ix. 6; Mic. v. 6; Zech. iii. 8); so, the Messiah being come, the promise of the Spirit was the great cordial, and is still.

Three things we have here concerning the Comforter's coming:--

I. That Christ's departure was absolutely necessary to the Comforter's coming, v. 7. The disciples were so loth to believe this that Christ saw cause to assert it with a more than ordinary solemnity: I tell you the truth. We may be confident of the truth of everything that Christ told us; he has no design to impose upon us. Now, to make them easy, he here tells them,

1. In general, It was expedient for them that he should go away. This was strange doctrine, but if it was true it was comfortable enough, and showed them how absurd their sorrow was. It is expedient, not only for me, but for you also, that I go away; though they did not see it, and are loth to believe it, so it is. Note, (1.) Those things often seem grievous to us that are really expedient for us; and particularly our going away when we have finished our course. (2.) Our Lord Jesus is always for that which is most expedient for us, whether we think so or no. He deals not with us according to the folly of our own choice, but graciously over-rules it, and gives us the physic we are loth to take, because he knows it is good for us.

2. It was therefore expedient because it was in order to the sending of the Spirit. Now observe,

(1.) That Christ's going was in order to the Comforter's coming.

[1.] This is expressed negatively: If I go not away, the Comforter will not come. And why not? First, So it was settled in the divine counsels concerning this affair, and the measure must not be altered; shall the earth be forsaken for them? He that gives freely may recall one gift before he bestows another, while we would fondly hold all. Secondly, It is congruous enough that the ambassador extraordinary should be recalled, before the envoy come, that is constantly to reside. Thirdly, The sending of the Spirit was to be the fruit of Christ's purchase, and that purchase was to be made by his death, which was his going away. Fourthly, It was to be an answer to his intercession within the veil. See ch. xiv. 16. Thus must this gift be both paid for, and prayed for, by our Lord Jesus, that we might learn to put the greater value upon it. Fifthly, The great argument the Spirit was to use in convincing the world must be Christ's ascension into heaven, and his welcome here. See v. 10, and ch. vii. 39. Lastly, The disciples must be weaned from his bodily presence, which they were too apt to dote upon, before they were duly prepared to receive the spiritual aids and comforts of a new dispensation.

[2.] It is expressed positively: If I depart I will send him to you; as though he had said, "Trust me to provide effectually that you shall be no loser by my departure." The glorified Redeemer is not unmindful of his church on earth, nor will ever leave it without its necessary supports. Though he departs, he sends the Comforter, nay, he departs on purpose to send him. Thus still, though one generation of ministers and Christians depart, another is raised up in their room, for Christ will maintain his own cause.

(2.) That the presence of Christ's Spirit in his church is so much better, and more desirable, than his bodily presence, that it was really expedient for us that he should go away, to send the Comforter. His corporal presence could be put in one place at one time, but his Spirit is every where, in all places, at all times, wherever two or three are gathered in his name. Christ's bodily presence draws men's eyes, his Spirit draws their hearts; that was the letter which kills, his Spirit gives life.

II. That the coming of the Spirit was absolutely necessary to the carrying on of Christ's interests on earth (v. 8): And when he is come, elthon ekeinos. He that is sent is willing of himself to come, and at his first coming he will do this, he will reprove, or, as the margin reads it, he will convince the world, by your ministry, concerning sin, righteousness, and judgment.

1. See here what the office of the Spirit is, and on what errand he is sent. (1.) To reprove. The Spirit, by the word and conscience, is a reprover; ministers are reprovers by office, and by them the Spirit reproves. (2.) To convince. It is a law-term, and speaks the office of the judge in summing up the evidence, and setting a matter that has been long canvassed in a clear and true light. He shall convince, that is, "He shall put to silence the adversaries of Christ and his cause, by discovering and demonstrating the falsehood and fallacy of that which they have maintained, and the truth and certainty of that which they have opposed." Note, Convincing work is the Spirit's work; he can do it effectually, and none but he; man may open the cause, but it is the Spirit only that can open the heart. The Spirit is called the Comforter (v. 7), and here it is said, He shall convince. One would think this were cold comfort, but it is the method the Spirit takes, first to convince, and then to comfort; first to lay open the wound, and then to apply healing medicines. Or, taking conviction more generally, for a demonstration of what is right, it intimates that the Spirit's comforts are solid, and grounded upon truth.

2. See who they are whom he is to reprove and convince: The world, both Jew and Gentile. (1.) He shall give the world the most powerful means of conviction, for the apostles shall go into all the world, backed by the Spirit, to preach the gospel, fully proved. (2.) He shall sufficiently provide for the taking off and silencing of the objections and prejudices of the world against the gospel. Many an infidel was convinced of all and judged of all, 1 Cor. xiv. 24. (3.) He shall effectually and savingly convince many in the world, some in every age, in every place, in order to their conversion to the faith of Christ. Now this was an encouragement to the disciples, in reference to the difficulties they were likely to meet with, [1.] That they should see good done, Satan's kingdom fall like lightning, which would be their joy, as it was his. Even this malignant world the Spirit shall work upon; and the conviction of sinners is the comfort of faithful ministers. [2.] That this would be the fruit of their services and sufferings, these should contribute very much to this good work.

3. See what the Spirit shall convince the world of.

(1.) Of sin (v. 9), because they believe not on me. [1.] The Spirit is sent to convince sinners of sin, not barely to tell them of it; in conviction there is more than this; it is to prove it upon them, and force them to own it, as they (ch. viii. 9) that were convicted of their own consciences. Make them to know their abominations. The Spirit convinces of the fact of sin, that we have done so and so; of the fault of sin, that we have done ill in doing so; of the folly of sin, that we have acted against right reason, and our true interest; of the filth of sin, that by it we are become odious to God; of the fountain of sin, the corrupt nature; and lastly, of the fruit of sin, that the end thereof is death. The Spirit demonstrates the depravity and degeneracy of the whole world, that all the world is guilty before God. [2.] The Spirit, in conviction, fastens especially upon the sin of unbelief, their not believing in Christ, First, As the great reigning sin. There was, and is, a world of people, that believe not in Jesus Christ, and they are not sensible that it is their sin. Natural conscience tells them that murder and theft are sin; but it is a supernatural work of the spirit to convince them that it is a sin to suspend their belief of the gospel, and to reject the salvation offered by it. Natural religion, after it has given us its best discoveries and directions, lays and leaves us under this further obligation, that whatever divine revelation shall be made to us at any time, with sufficient evidence to prove it divine, we accept it, and submit to it. This law those transgress who, when God speaketh to us by his Son, refuse him that speaketh; and therefore it is sin. Secondly, As the great ruining sin. Every sin is so in its own nature; no sin is so to them that believe in Christ; so that it is unbelief that damns sinners. It is because of this that they cannot enter into rest, that they cannot escape the wrath of God; it is a sin against the remedy. Thirdly, As that which is at the bottom of all sin; so Calvin takes it. The Spirit shall convince the world that the true reason why sin reigns among them is because they are not by faith united to Christ. Ne putimus vel guttam unam rectitudinis sine Christo nobis inesse--Let us not suppose that, apart from Christ, we have a drop of rectitude.--Calvin.

(2.) Of righteousness, because I go to my Father, and you see me no more, v. 10. We may understand this, [1.] Of Christ's personal righteousness. He shall convince the world that Jesus of Nazareth was Christ the righteous (1 John ii. 1), as the centurion owned (Luke xxiii. 47), Certainly this was a righteous man. His enemies put him under the worst of characters, and multitudes were not or would not be convinced but that he was a bad man, which strengthened their prejudices against his doctrine; but he is justified by the spirit (1 Tim. iii. 16), he is proved to be a righteous man, and not, a deceiver; and then the point is in effect gained; for he is either the great Redeemer or a great cheat; but a cheat we are sure he is not. Now by what medium or argument will the Spirit convince men of the sincerity of the Lord Jesus? Why, First, Their seeing him no more will contribute something towards the removal of their prejudices; they shall see him no more in the likeness of sinful flesh, in the form of a servant, which made them slight him. Moses was more respected after his removal than before. But, Secondly, His going to the Father would be a full conviction of it. The coming of the Spirit, according to the promise, was a proof of Christ's exaltation to God's right hand (Acts ii. 33), and this was a demonstration of his righteousness; for the holy God would never set a deceiver at his right hand. [2.] Of Christ's righteousness communicated to us for our justification and salvation; that everlasting righteousness which Messiah was to bring in, Dan. ix. 24. Now, First, The Spirit shall convince men of this righteousness. Having by convictions of sin shown them their need of a righteousness, lest this should drive them to despair he will show them where it is to be had, and how they may, upon their believing, be acquitted from guilt, and accepted as righteous in God's sight. It was hard to convince those of this righteousness that went about to establish their own (Rom. x. 3), but the Spirit will do it. Secondly, Christ's ascension is the great argument proper to convince men of this righteousness: I go to the Father, and, as an evidence of my welcome with him, you shall see me no more. If Christ had left any part of his undertaking unfinished, he had been sent back again; but now that we are sure he is at the right hand of God, we are sure of being justified through him.

(3.) Of judgment, because the prince of this world is judged, v. 11. Observe here, [1.] The devil, the prince of this world, was judged, was discovered to be a great deceiver and destroyer, and as such judgment was entered against him, and execution in part done. He was cast out of the Gentile world when his oracles were silenced and his altars deserted, cast out of the bodies of many in Christ's name, which miraculous power continued long in the church; he was cast out of the souls of people by the grace of God working with the gospel of Christ; he fell as lightning from heaven. [2.] This is a good argument wherewith the Spirit convinces the world of judgment, that is, First, Of inherent holiness and sanctification, Matt. xii. 18. By the judgment of the prince of this world, it appears that Christ is stronger than Satan, and can disarm and dispossess him, and set up his throne upon the ruin of his. Secondly, Of a new and better dispensation of things. He shall show that Christ's errand into the world was to set things to right in it, and to introduce times of reformation and regeneration; and he proves it by this, that the prince of this world, the great master of misrule, is judged and expelled. All will be well when his power is broken who made the mischief. Thirdly, Of the power and dominion of the Lord Jesus. He shall convince the world that all judgment is committed to him, and that he is the Lord of all, which is evident by this, that he has judged the prince of this world, has broken the serpent's head, destroyed him that had the power of death, and spoiled principalities; if Satan be thus subdued by Christ, we may be sure no other power can stand before him. Fourthly, Of the final day of judgment: all the obstinate enemies of Christ's gospel and kingdom shall certainly be reckoned with at last, for the devil, their ringleader, is judged.

III. That the coming of the Spirit would be of unspeakable advantage to the disciples themselves. The Spirit has work to do, not only on the enemies of Christ, to convince and humble them, but upon his servants and agents, to instruct and comfort them; and therefore it was expedient for them that he should go away.

1. He intimates to them the tender sense he had of their present weakness (v. 12): I have yet many things to say unto you (not which should have been said, but which he could and would have said), but you cannot bear them now. See what a teacher Christ is. (1.) None like him for copiousness; when he has said much, he has still many things more to say; treasures of wisdom and knowledge are hid in him, if we be not straitened in ourselves. (2.) None like him for compassion; he would have told them more of the things pertaining to the kingdom of God, particularly of the rejection of the Jews and the calling of the Gentiles, but they could not bear it, it would have confounded and stumbled them, rather than have given them any satisfaction. When, after his resurrection, they spoke to him of restoring the kingdom to Israel, he referred them to the coming of the Holy Ghost, by which they should receive power to bear those discoveries which were so contrary to the notions they had received that they could not bear them now.

2. He assures them of sufficient assistances, by the pouring out of the Spirit. They were now conscious to themselves of great dulness, and many mistakes; and what shall they do now their master is leaving them? "But when he, the Spirit of Truth, is come, you will be easy, and all will be well." Well indeed; for he shall undertake to guide the apostles, and glorify Christ.

(1.) To guide the apostles. He will take care,

[1.] That they do not miss their way: He will guide you; as the camp of Israel was guided through the wilderness by the pillar of cloud and fire. The Spirit guided their tongues in speaking, and their pens in writing, to secure them from mistakes. The Spirit is given us to be our guide (Rom. viii. 14), not only to show us the way, but to go along with us, by his continued aids and influences.

[2.] That they do not come short of their end: He will guide them into all truth, as the skilful pilot guides the ship into the port it is bound for. To be led into a truth is more than barely to know it; it is to be intimately and experimentally acquainted with it; to be piously and strongly affected with it; not only to have the notion of it in our heads, but the relish and savour and power of it in our hearts; it denotes a gradual discovery of truth shining more and more: "He shall lead you by those truths that are plain and easy to those that are more difficult." But how into all truth? The meaning is,

First, Into the whole truth relating to their embassy; whatever was needful or useful for them to know, in order to the due discharge of their office, they should be fully instructed in it; what truths they were to teach others the Spirit would teach them, would give them the understanding of, and enable them both to explain and to defend.

Secondly, Into nothing but the truth. All that he shall guide you into shall be truth (1 John ii. 27); the anointing is truth. In the following words he proves both these:-- 1. "The Spirit shall teach nothing but the truth, for he shall not speak of himself any doctrine distinct from mine, but whatsoever he shall hear, and knows to be the mind of the Father, that, and that only, shall he speak." This intimates, (1.) That the testimony of the Spirit, in the word and by the apostles, is what we may rely upon. The Spirit knows and searches all things, even the deep things of God, and the apostles received that Spirit (1 Cor. ii. 10, 11), so that we may venture our souls upon the Spirit's word. (2.) That the testimony of the Spirit always concurs with the word of Christ, for he does not speak of himself, has no separate interest or intention of his own, but, as in essence so in records, he is one with the Father and the Son, 1 John v. 7. Men's word and spirit often disagree, but the eternal Word and the eternal Spirit never do. 2. "He shall teach you all truth, and keep back nothing that is profitable for you, for he will show you things to come." The Spirit was in the apostles a Spirit of prophecy; it was foretold that he should be so (Joel ii. 28), and he was so. The Spirit showed them things to come, as Acts xi. 28; xx. 23; xxi. 11. The Spirit spoke of the apostasy of the latter times, 1 Tim. iv. 1. John, when he was in the Spirit had things to come shown him in vision. Now this was a great satisfaction to their own minds, and of use to them in their conduct, and was also a great confirmation of their mission. Jansenius has a pious note upon this: We should not grudge that the Spirit does not show us things to come in this world, as he did to the apostles; let it suffice that the Spirit in the word hath shown us things to come in the other world, which are our chief concern.

(2.) The Spirit undertook to glorify Christ, v. 14, 15. [1.] Even the sending of the Spirit was the glorifying of Christ. God the Father glorified him in heaven, and the Spirit glorified him on earth. It was the honour of the Redeemer that the Spirit was both sent in his name and sent on his errand, to carry on and perfect his undertaking. All the gifts and graces of the Spirit, all the preaching and all the writing of the apostles, under the influence of the Spirit, the tongues, and miracles, were to glorify Christ. [2.] The Spirit glorified Christ by leading his followers into the truth as it is in Jesus, Eph. iv. 21. He assures them, First, that the Spirit should communicate the things of Christ to them: He shall receive of mine, and shall show it unto you. As in essence he proceeded from the Son, so in influence and operation he derived from him. He shall take ek tou emou--of that which is mine. All that the Spirit shows us, that is, applies to us, for our instruction and comfort, all that he gives us for our strength and quickening, and all that he secures and seals to us, did all belong to Christ, and was had and received from him. All was his, for he bought it, and paid dearly for it, and therefore he had reason to call it his own; his, for he first received it; it was given him as the head of the church, to be communicated by him to all his members. The Spirit came not to erect a new kingdom, but to advance and establish the same kingdom that Christ had erected, to maintain the same interest and pursue the same design; those therefore that pretend to the Spirit, and vilify Christ, give themselves the lie, for he came to glorify Christ. Secondly, That herein the things of God should be communicated to us. Lest any should think that the receiving of this would not make them much the richer, he adds, All things that the Father hath are mine. As God, all that self-existent light and self-sufficient happiness which the Father has, he has; as Mediator, all things are delivered to him of the Father (Matt. xi. 27); all that grace and truth which God designed to show us he lodged in the hands of the Lord Jesus, Col. i. 19. Spiritual blessings in heavenly things are given by the Father to the Son for us, and the Son entrusts the Spirit to convey them to us. Some apply it to that which goes just before: He shall show you things to come, and so it is explained by Rev. i. 1. God gave it to Christ, and he signified it to John, who wrote what the Spirit said, Rev. i. 1.
Adam Clarke: Commentary on the Bible - 1831
16:7: It is expedient - that I go away - In other places he had showed them the absolute necessity of his death for the salvation of men: see Mat 20:19; Mat 26:2; Mar 9:31; Mar 10:33, Luk 9:44; Luk 18:32. This he does not repeat here, but shows them that, by the order of God, the Holy Spirit cannot come to them, nor to the world, unless he first die; and consequently men cannot be saved but in this way.
Albert Barnes: Notes on the Bible - 1834
16:7: It is expedient for you ... - The reason why it was expedient for them that he should go away, he states to be, that in this way only would the Comforter be granted to them. Still, it may be asked why the presence of the Holy Spirit was more valuable to them than that of the Saviour himself? To this it may be answered:
1. That by his departure, his death, and ascension - by having these great facts before their eyes they would be led by the Holy Spirit to see more fully the design of his coming than they would by his presence. While he was with them, notwithstanding the plainest teaching, their minds were filled with prejudice and error. They still adhered to the expectation of a temporal kingdom, and were unwilling to believe that he was to die. When he should have actually left them they could no longer doubt on this subject, and would be prepared to understand why he came. And this was done. See the Acts of the Apostles everywhere. It is often needful that God should visit us with severe affliction before our pride will be humbled and we are willing to understand the plainest truths.
2. While on the earth the Lord Jesus could be bodily present but in one place at one time. Yet, in order to secure the great design of saving men, it was needful that there should be some agent who could be in all places, who could attend all ministers, and who could, at the same time, apply the work of Christ to people in all parts of the earth.
3. It was an evident arrangement in the great plan of redemption that each of the persons of the Trinity should perform a part. As it was not the work of the Spirit to make an atonement, so it was not the work of the Saviour to apply it. And until the Lord Jesus had performed this great work, the way was not open for the Holy Spirit to descend to perform his part of the great plan; yet, when the Saviour had completed his portion of the work and had left the earth, the Spirit would carry forward the same plan and apply it to men.
4. It was to be expected that far more signal success would attend the preaching of the gospel when the atonement was actually made than before. It was the office of the Spirit to carry forward the work only when the Saviour had died and ascended; and this was actually the case. See Acts 2. Hence, it was expedient that the Lord Jesus should go away, that the Spirit might descend and apply the work to sinners. The departure of the Lord Jesus was to the apostles a source of deep affliction, but had they seen the whole case they would not have been thus afflicted. So God often takes away from us one blessing that he may bestow a greater. All affliction, if received in a proper manner, is of this description; and could the afflicted people of God always see the whole case as God sees it, they would think and feel, as he does, that it was best for them to be thus afflicted.
It is expedient - It is better for you.
The Comforter - See the notes at Joh 14:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:7: I tell: Joh 8:45, Joh 8:46; Luk 4:25, Luk 9:27; Act 10:34
It: Joh 11:50-52, Joh 14:3, Joh 14:28; Rom 8:28; Co2 4:17
the Comforter: Joh 7:39, Joh 14:16, Joh 14:17, Joh 14:26, Joh 15:26
but: Psa 68:18; Luk 24:49; Act 1:4, Act 1:5, Act 2:33; Eph 4:8-13
Geneva 1599
16:7 (2) Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you.
(2) The absence of Christ according to the flesh is profitable to the Church in that it causes the Church to be wholly dependant upon his spiritual power.
John Gill
16:7 Nevertheless, I tell you the truth,.... Christ was truth itself, and could say nothing else; but he makes use of this way of speaking, to raise the attention of his disciples, and to engage their belief of what he was about to say, and of which they were not easily persuaded; which was, that however overwhelmed they were with grief and sorrow, because of his going away from them, a greater truth he could not tell them, than that this would be to their real good and advantage:
Tit is expedient for you that I go away; Christ's death here, as in many other places in these discourses of his, is signified by going away, a departure, taking a sort of a journey, such an one as indeed is common to all mankind; death is the way of all the earth, and which Christ took by agreement with his Father; a dark way is the valley of the shadow of death, and so it was to Christ, who went away in the dark, under the hidings of his Father's face; it is a man's going to his long home, and a long journey it is, till he returns in the resurrection morn; though it was a short one to Christ, who rose again the third day. The phrase supposes the place and persons he went from, this world and his disciples; and the place and persons he went unto, the grave, heaven, his Father, the blessed Spirit, angels, and glorified saints; and is expressive of the voluntariness of his death; he was not fetched, or thrust, and forced away, but he went away of himself; and is a very easy and familiar way of expressing death by, and greatly takes off the dread and terror of it; it is only moving from one place to another, as from one house, city, or country, to another; and shows, that it is not an annihilation of a man, either in body or soul, only a translating of him from one place and state to another. Now the death of Christ was expedient, not only for himself, which he does not mention; he being concerned more for the happiness of his people than of himself; but for his disciples and all believers; for hereby a great many evils were prevented falling upon them, which otherwise would; as the heavy strokes of divine justice, the curses and condemnation of the law, the wrath and vengeance of God, and eternal death, ruin, and destruction; as well as many good things were hereby obtained for them; as the redemption of their souls from sin, law, hell, and death; peace; reconciliation, and atonement; the full and free forgiveness of all their sins, an everlasting righteousness, and eternal life. Moreover, Christ's going away was expedient for his people; since he went to open the way for them into the holiest of all, by his blood; to take possession of heaven in their name and stead; to prepare mansions of glory for them; to appear in the presence of God for them; to be their advocate, and make intercession for all good things for them; to transact all their business between God them; to take care of their affairs; to present their petitions; to remove all charges and accusations; and to ask for, and see applied every blessing of grace unto them. The particular instanced in, in the text, of the expediency of it, is the mission and coming of the Spirit:
for if I go not away, the Comforter will not come unto you; but if I depart, I will send him to you. The Spirit of God in some sense had come, before the death of Christ; he had appeared in the creation of all things out of nothing, as a joint Creator with the Father and Son; he was come as a spirit of prophecy upon the inspired writers, and others; the Old Testament saints had received him as a spirit of faith; he had been given to Christ as man, without measure, and the disciples had been partakers of his gifts and graces; but he was not come in so peculiar a manner as he afterwards did; as the promise of the Father, the glorifier of Christ, the comforter of his people, the spirit of truth, and the reprover of the world: there are reasons to be given, why the Spirit of God should not come in such a manner before, as after the death of Christ. The order of the three divine persons in the Trinity, and in the economy of man's salvation, required such a method to be observed; that the Father should first, and for a while, be more especially manifested; next the Son, and then the Spirit: besides, our Lord has given a reason himself, why the Spirit "was not yet given, because Jesus was not yet glorified", Jn 7:39; And the coming of the Spirit as a comforter, and the spirit of truth, was to be through the intercession, and by the mission of Christ; and therefore it was proper he should go away first, in order to send him; add to all this, that if Christ had not gone away or died, there would have been nothing for the Spirit to have done; no blood to sprinkle; no righteousness to reveal and bring near; no salvation to apply; or any of the things of Christ, and blessings of grace, to have taken and shown; all which are owing to the death of Christ, and which show the expediency of it: the expediency of Christ's death for the mission of the Spirit to his disciples, is very conspicuous; for hereby they were comforted and supported under a variety of troubles; were led into all truth, and so furnished for their ministerial work; and were made abundantly successful in it, that being attended with the demonstration of the Spirit and of power.
John Wesley
16:7 It is expedient for you - In respect of the Comforter, Jn 16:7, &c, and of me, Jn 16:16, &c, and of the Father, Jn 16:23, &c.
Robert Jamieson, A. R. Fausset and David Brown
16:7 It is expedient for you that I go away--
My Saviour, can it ever be
That I should gain by losing thee?
KEBLE.
Yes.
for if I go not away, the Comforter will not come unto you, but if I depart, I will send him unto you--(See on Jn 7:39; Jn 14:15).
16:816:8: Եւ նա՝ եկեալ, յանդիմանեսցէ՛ զաշխարհ, վասն մեղա՛ց, եւ վասն արդարութեան, եւ վասն դատաստանի՛։
8. Եւ նա գալով՝ պիտի ապացուցի աշխարհին, որ նա սխալ է մեղքի եւ արդարութեան հարցում եւ դատաստանի հարցում:
8 Եւ ինք երբ գայ, աշխարհը պիտի յանդիմանէ՝ մեղքի համար եւ արդարութեան համար ու դատաստանի համար։
Եւ նա եկեալ` յանդիմանեսցէ զաշխարհ վասն մեղաց եւ վասն արդարութեան եւ վասն դատաստանի:

16:8: Եւ նա՝ եկեալ, յանդիմանեսցէ՛ զաշխարհ, վասն մեղա՛ց, եւ վասն արդարութեան, եւ վասն դատաստանի՛։
8. Եւ նա գալով՝ պիտի ապացուցի աշխարհին, որ նա սխալ է մեղքի եւ արդարութեան հարցում եւ դատաստանի հարցում:
8 Եւ ինք երբ գայ, աշխարհը պիտի յանդիմանէ՝ մեղքի համար եւ արդարութեան համար ու դատաստանի համար։
zohrab-1805▾ eastern-1994▾ western am▾
16:88: и Он, придя, обличит мир о грехе и о правде и о суде:
16:8  καὶ ἐλθὼν ἐκεῖνος ἐλέγξει τὸν κόσμον περὶ ἁμαρτίας καὶ περὶ δικαιοσύνης καὶ περὶ κρίσεως·
16:8. Καὶ (And) ἐλθὼν (having-had-came,"ἐκεῖνος (the-one-thither,"ἐλέγξει (it-shall-confute) τὸν (to-the-one) κόσμον (to-a-configuration) περὶ (about) ἁμαρτίας (of-an-un-adjusting-along-unto) καὶ (and) περὶ (about) δικαιοσύνης (of-a-course-belongedness) καὶ (and) περὶ (about) κρίσεως: (of-a-separating)
16:8. et cum venerit ille arguet mundum de peccato et de iustitia et de iudicioAnd when he is come, he will convince the world of sin and of justice and of judgment.
8. And he, when he is come, will convict the world in respect of sin, and of righteousness, and of judgment:
16:8. And when he has arrived, he will argue against the world, about sin and about justice and about judgment:
16:8. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment:
And when he is come, he will reprove the world of sin, and of righteousness, and of judgment:

8: и Он, придя, обличит мир о грехе и о правде и о суде:
16:8  καὶ ἐλθὼν ἐκεῖνος ἐλέγξει τὸν κόσμον περὶ ἁμαρτίας καὶ περὶ δικαιοσύνης καὶ περὶ κρίσεως·
16:8. et cum venerit ille arguet mundum de peccato et de iustitia et de iudicio
And when he is come, he will convince the world of sin and of justice and of judgment.
16:8. And when he has arrived, he will argue against the world, about sin and about justice and about judgment:
16:8. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:8: He will reprove - Ελεγξει, He will demonstrate these matters so clearly as to leave no doubt on the minds of those who are simple of heart; and so fully as to confound and shut the mouths of those who are gainsayers. See Act 2:1, etc.
The world - The Jewish nation first, and afterwards the Gentile world; for his influences shall not be confined to one people, place, or time.
Albert Barnes: Notes on the Bible - 1834
16:8: He will reprove - The word translated "reprove" means commonly to demonstrate by argument, to prove, to persuade anyone to do a thing by presenting reasons. It hence means also to convince of anything, and particularly to convince of crime. This is its meaning here. He will convince or convict the world of sin. That is, he will so apply the truths of God to men's own minds as to convince them by fair and sufficient arguments that they are sinners, and cause them to feel this. This is the nature of conviction always.
The world - Sinners. The men of the world. All men are by nature sinners, and the term the world may be applied to them all, Joh 1:10; Joh 12:31; Jo1 5:19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:8: he will: Zac 12:10; Act 2:37, Act 16:29, Act 16:30
reprove: or, convince, Joh 8:9, Joh 8:46; Co1 14:24; Jde 1:15
Geneva 1599
16:8 (3) And when he is come, he will (a) reprove the (b) world of sin, and of righteousness, and of judgment:
(3) The Spirit of God works so mightily by the preaching of the word that he forces the world, whether or not it wants to, to confess its own unrighteousness and Christ's righteousness and almightiness.
(a) He will so reprove the world, that those of the world will not be able to give any excuse.
(b) He refers to the time that followed his ascension, when as all those opposed were manifestly reproved, through the pouring out of the Holy Spirit upon the Church: so that the very enemies of Christ were reproved of sin, in that they were forced to confess that they were deceived, in that they believed not, and therefore they said to Peter in (Acts 2:37), "Men and brethren, what shall we do?"
John Gill
16:8 And when he is come,.... The coming of the Spirit here, chiefly designs his descent upon the apostles, at the day of "Pentecost": as the things ascribed to him, and which were then done by him, clearly show; though it may also include his coming along with, and by the ministration of the Gospel, into the hearts of his people at conversion, in all after ages of time:
he will reprove the world of sin, of righteousness, and of judgment: by "the world" is principally meant, the Jews; the world among whom Christ personally was, who knew him not, disbelieved him, rejected him as the Messiah, hated and persecuted him, even unto death; though not to the exclusion of the Gentiles, the whole world that lies in wickedness; since both joined, and were concerned in these things, and reproved of them; which "reproving", as it may respect different persons, may intend both such reproofs and convictions, as are not attended with conversion, and issue in salvation; and such as are powerful, spiritual, and to saving purposes: the several things the Spirit of God is said to reprove of, being repeated in the following verses, with reasons or specifications annexed to them, will be there considered.
John Wesley
16:8 He - Observe his twofold office; toward the world, Jn 16:8, &c; toward believers, Jn 16:12, &c: will convince - All of the world - Who do not obstinately resist, by your preaching and miracles, of sin, and of righteousness, and of judgment - He who is convinced of sin either accepts the righteousness of Christ, or is judged with Satan. An abundant accomplishment of this we find in the Acts of the Apostles.
Robert Jamieson, A. R. Fausset and David Brown
16:8 And when he is come, he will, &c.--This is one of the passages most pregnant with thought in the profound discourses of Christ; with a few great strokes depicting all and every part of the ministry of the Holy Ghost in the world--His operation with reference to individuals as well as the mass, on believers and unbelievers alike [OLSHAUSEN].
he will reprove--This is too weak a word to express what is meant. Reproof is indeed implied in the term employed, and doubtless the word begins with it. But convict or convince is the thing intended; and as the one expresses the work of the Spirit on the unbelieving portion of mankind, and the other on the believing, it is better not to restrict it to either.
16:916:9: Վասն մեղաց՝ զի ո՛չ հաւատան յիս[1951]. [1951] Օրինակ մի. Վասն մեղաւորաց, զի ո՛չ հաւատան։
9. Մեղքի հարցում՝ որովհետեւ ինձ չեն հաւատում.
9 Մեղքի համար՝ որ ինծի չեն հաւատար.
Վասն մեղաց` զի ոչ հաւատան յիս:

16:9: Վասն մեղաց՝ զի ո՛չ հաւատան յիս[1951].
[1951] Օրինակ մի. Վասն մեղաւորաց, զի ո՛չ հաւատան։
9. Մեղքի հարցում՝ որովհետեւ ինձ չեն հաւատում.
9 Մեղքի համար՝ որ ինծի չեն հաւատար.
zohrab-1805▾ eastern-1994▾ western am▾
16:99: о грехе, что не веруют в Меня;
16:9  περὶ ἁμαρτίας μέν, ὅτι οὐ πιστεύουσιν εἰς ἐμέ·
16:9. περὶ (about) ἁμαρτίας (of-an-un-adjusting-along-unto) μέν, (indeed,"ὅτι (to-which-a-one) οὐ (not) πιστεύουσιν (they-trust-of) εἰς (into) ἐμέ: (to-ME)
16:9. de peccato quidem quia non credunt in meOf sin: because they believed not in me.
9. of sin, because they believe not on me;
16:9. about sin, indeed, because they have not believed in me;
16:9. Of sin, because they believe not on me;
Of sin, because they believe not on me:

9: о грехе, что не веруют в Меня;
16:9  περὶ ἁμαρτίας μέν, ὅτι οὐ πιστεύουσιν εἰς ἐμέ·
16:9. de peccato quidem quia non credunt in me
Of sin: because they believed not in me.
16:9. about sin, indeed, because they have not believed in me;
16:9. Of sin, because they believe not on me;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:9: Of sin - Of the sin of the Jews in not receiving me as the Messiah, though my mission was accredited by the very miracles which the prophets foretold: see Isa 35:3-6. This was literally fulfilled on the day of pentecost, when the Spirit was given; for multitudes of Jews were then convinced of this sin, and converted to God. See Act 2:37.
If we take this prediction of our Lord in a more general sense, then we may consider that it is one of the grand offices of the Holy Spirit to convince of sin, to show men what sin is, to demonstrate to them that they are sinners, and to show the necessity of an atonement for sin; and in this sense the phrase, περι ἁμαρτιας, may be understood, and in this sense it is used in multitudes of places in the Septuagint, but the words, because they believe not in me, restrict the meaning particularly to the sin of the Jews in rejecting Jesus as the Messiah.
Albert Barnes: Notes on the Bible - 1834
16:9: Of sin - The first thing specified of which the world would be convinced is sin. Sin, in general, is any violation of a law of God, but the particular sin of which men are here said to be convinced is that of rejecting the Lord Jesus. This is placed first, and is deemed the sin of chief magnitude, as it is the principal one of which men are guilty. This was particularly true of the Jews who had rejected him and crucified him; and it was the great crime which, when brought home to their consciences by the preaching of the apostles, overwhelmed them with confusion, and filled their hearts with remorse. It was their rejection of the Son of God that was made the great truth that was instrumental of their conversion. Act 2:22-23, Act 2:37; Act 3:13-15; Act 4:10, Act 4:26-28; compare Joh 16:31-33. It is also true of other sinners. Sinners, when awakened, often feel that it has been the great crowning sin of their lives that they have rejected the tender mercy of God, and trampled on the blood of his Son; and that they have for months and years refused to submit to him, saying that they would not have him to reign over them. Thus is fulfilled what is spoken by Zechariah, Zac 12:10; "And they shall look upon me whom they have pierced, and mourn." Throughout the New Testament this is regarded as the sin that is pre-eminently offensive to God, and which, if unrepented of, will certainly lead to perdition, Mar 16:16; Joh 3:36. Hence, it is placed first in those sins of which the Spirit will convince men; and hence if we have not yet been brought to see our guilt in rejecting God's tender mercy through his Son, we are yet in the gall of bitterness and under the bond of iniquity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:9: Joh 3:18-21, Joh 5:40-44, Joh 8:23, Joh 8:24, Joh 8:42-47, Joh 12:47, Joh 12:48, Joh 15:22-25; Mar 16:16; Acts 2:22-38, Act 3:14-19, Act 7:51-54, Act 26:9, Act 26:10; Rom 3:19, Rom 3:20, Rom 7:9; Th1 2:15, Th1 2:16; Ti1 1:13; Heb 3:12, Heb 10:28, Heb 10:29
John Gill
16:9 Of sin, because they believe not on me. The "sin" here primarily intended, is that of the Jews, in disbelieving, rejecting, and crucifying Christ; and which the Spirit of God, by Peter, charged upon them on the day of "Pentecost", and fully proved against them; gave such clear evidence, and wrought such strong convictions of in their minds and consciences, that being pricked to the heart, they cried out, "what shall we do?" Acts 2:23; though as this passage may be applied to the ordinary work of the Spirit of God upon the souls of men, through the ministry of the word; so it may take in convictions of sin of all sorts, as of original and actual sins, and particularly the sin of unbelief: for the Spirit of God convinces of the sinfulness and corruption of nature, the wickedness and plague of a man's heart, the sin that dwells in him; how that has overspread all the powers and faculties of his soul, rendered both him and his services unacceptable to God, loathsome in his sight, and himself hopeless and helpless, and deserving of his wrath and displeasure: he also convinces of actual sins and transgressions, showing that they are breaches of the law of God, and are committed against God himself; that they are deserving of death, even eternal death; that the wrath of God is revealed against them, and for them comes upon the children of disobedience; and that there is no atonement for them, or cleansing from them, but by the blood of Christ: he likewise convinces of the sin of unbelief, here particularly mentioned: showing the evil nature and consequences of it, to persons enjoying a Gospel revelation; that such who disbelieve the Messiah, shall die in their sins; that whoever believes not in him shall be damned; and that faith in Christ is necessary to salvation, and that without it there is none.
John Wesley
16:9 Of sin - Particularly of unbelief, which is the confluence of all sins, and binds them all down upon us.
Robert Jamieson, A. R. Fausset and David Brown
16:9 Of sin, because they believe not on me--As all sin has its root in unbelief, so the most aggravated form of unbelief is the rejection of Christ. The Spirit, however, in fastening this truth upon the conscience, does not extinguish, but, on the contrary, does consummate and intensify, the sense of all other sins.
16:1016:10: վասն արդարութեան՝ զի առ Հա՛յր իմ երթամ, եւ ո՛չ եւս տեսանէք զիս.
10. արդարութեան հարցում՝ որովհետեւ իմ Հօր մօտ եմ գնում, եւ այլեւս ինձ չէք տեսնի.
10 Արդարութեան համար՝ որ ես իմ Հօրս քով կ’երթամ եւ ա՛լ զիս պիտի չտեսնէք.
վասն արդարութեան` զի առ Հայր իմ երթամ, եւ ոչ եւս տեսանէք զիս:

16:10: վասն արդարութեան՝ զի առ Հա՛յր իմ երթամ, եւ ո՛չ եւս տեսանէք զիս.
10. արդարութեան հարցում՝ որովհետեւ իմ Հօր մօտ եմ գնում, եւ այլեւս ինձ չէք տեսնի.
10 Արդարութեան համար՝ որ ես իմ Հօրս քով կ’երթամ եւ ա՛լ զիս պիտի չտեսնէք.
zohrab-1805▾ eastern-1994▾ western am▾
16:1010: о правде, что Я иду к Отцу Моему, и уже не увидите Меня;
16:10  περὶ δικαιοσύνης δέ, ὅτι πρὸς τὸν πατέρα ὑπάγω καὶ οὐκέτι θεωρεῖτέ με·
16:10. περὶ (about) δικαιοσύνης (of-a-course-belongedness) δέ, (moreover,"ὅτι (to-which-a-one) πρὸς (toward) τὸν (to-the-one) πατέρα (to-a-Father) ὑπάγω (I-lead-under) καὶ (and) οὐκέτι (not-if-to-a-one) θεωρεῖτέ (ye-surveil-unto) με: (to-me)
16:10. de iustitia vero quia ad Patrem vado et iam non videbitis meAnd of justice: because I go to the Father: and you shall see me no longer.
10. of righteousness, because I go to the Father, and ye behold me no more;
16:10. about justice, truly, because I am going to the Father, and you will not see me any longer;
16:10. Of righteousness, because I go to my Father, and ye see me no more;
Of righteousness, because I go to my Father, and ye see me no more:

10: о правде, что Я иду к Отцу Моему, и уже не увидите Меня;
16:10  περὶ δικαιοσύνης δέ, ὅτι πρὸς τὸν πατέρα ὑπάγω καὶ οὐκέτι θεωρεῖτέ με·
16:10. de iustitia vero quia ad Patrem vado et iam non videbitis me
And of justice: because I go to the Father: and you shall see me no longer.
16:10. about justice, truly, because I am going to the Father, and you will not see me any longer;
16:10. Of righteousness, because I go to my Father, and ye see me no more;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:10: Of righteousness - Of my innocence and holiness, because I go away to my Father; of which my resurrection from the dead, and my ascension to heaven, shall be complete proofs. Christ was treated by the Jews as an impostor; as a magician; as one possessed by the devil; as a wicked person, seducer, and destroyer of the law. His vindication from these charges he chiefly referred to the Holy Spirit, the Advocate, who, by his influences on the minds of the people, and by his eloquence and energy in the ministry of the apostles, convinced both the Jews and the Gentiles that the sentence of the Jewish rulers was unjust and infamous, and that the very person whom they had crucified was both Lord and Christ - Lord, the great governor of the universe; and Christ, the Lord's anointed, the promised Messiah. It was a matter of the utmost consequence to the Christian cause to have the innocence and holiness of its founder demonstrated, and the crime of the Jews in putting him to death made manifest to the world. This also has been literally fulfilled: the universe that has heard of him believes the righteousness and innocence of Jesus; and the Jews, his persecutors, are confounded and execrated throughout the habitable globe.
Albert Barnes: Notes on the Bible - 1834
16:10: Of righteousness - This seems clearly to refer to the righteousness or innocence of Jesus himself. He was now persecuted. He was soon to be arraigned on heavy charges, and condemned by the highest authority of the nation as guilty. Yet, though condemned, he says that the Holy Spirit would descend and convince the world that he was innocent.
Because I go to my Father - That is, the amazing miracle of his resurrection and ascension to God would be a demonstration of his innocence that would satisfy the Jews and Gentiles. God would not raise up an impostor. If he had been truly guilty, as the Jews who condemned him pretended, God would not have set his seal to the imposture by raising him from the dead; but when he did raise him up and exalt him to his own right hand, he gave his attestation to his innocence; he showed that he approved his work, and gave evidence conclusive that Jesus was sent from God. To this proof of the innocence of Jesus the apostles often refer, Act 2:22-24; Act 17:31; Rom 1:4; Co1 15:14, etc.; Ti1 3:16. This same proof of the innocence or righteousness of the Savior is as satisfactory now as it was then. One of the deepest feelings which an awakened sinner has, is his conviction of the righteousness of Jesus Christ. He sees that he is holy; that his own opposition to him has been unprovoked, unjust, and base; and it is this which so often overwhelms his soul with the conviction of his own unworthiness, and with earnest desires to obtain a better righteousness than his own.
And ye see me no more - That is, he was to be taken away from them, and they would not see him until his return to judgment; yet this source of grief to them would be the means of establishing his religion and greatly blessing others.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:10: righteousness: Isa 42:21, Isa 45:24, Isa 45:25; Jer 23:5, Jer 23:6; Dan 9:24; Act 2:32; Rom 1:17, Rom 3:21-26; Rom 5:17-21, Rom 8:33, Rom 8:34, Rom 10:3, Rom 10:4; Co1 1:30, Co1 15:14-20; Co2 5:21; Gal 5:5; Phi 3:7-9; Ti1 3:16; Heb 10:5-13
because: Joh 3:14, Joh 5:32
Geneva 1599
16:10 Of (c) righteousness, because I go to my Father, and ye see me no more;
(c) Of Christ himself: for when the world will see that I have poured out the Holy Spirit they will be forced to confess that I was just, and was not condemned by my Father when I went out of this world.
John Gill
16:10 Of righteousness, because I go to my Father,.... The "righteousness" here spoken of, does, in the first sense of the word, design the personal righteousness of Christ. The Jews had traduced him as a wicked man, said he was a sinner himself, and a friend of publicans and sinners; that he was guilty of blasphemy and sedition, maintained a familiarity with Satan, yea, that he had a devil: now the Spirit of God, by the mouth of Peter, on the day of "Pentecost", proved, to the conviction of the Jews, that all this was slander; that Christ was an innocent, holy, and righteous person, and a man approved of God among them, as they themselves must be conscious of, Acts 2:22; of all which, his going to the Father, and being received by him, were a full proof and demonstration. The effusion of the Spirit in that extraordinary manner upon the disciples, showed that he was gone to the Father, and had received from him the promise of the Holy Ghost, which he then shed abroad; and his going to the Father, and being set down by him at his right hand, made it clear that he came from him, and was no impostor; that he had acted the faithful and upright part, and was free from all the charges the Jews had laid against, him. Moreover, this may also be very well understood of the mediatorial righteousness of Christ, which he, as the surety and Saviour of his people, was to work out and bring in for them, in obedience to the law of God; which required holiness of nature, perfection of obedience, and bearing its penalty, death; all which were complied with by Christ, and so the whole righteousness of the law was fulfilled by him; and which is imputed by God as the justifying righteousness of all that believe in Jesus; and the proof of his having wrought out this, lies in his going to the Father; for as this was the work he came about, the will of his Father he came to do, had he not done it, it is reasonable to think he would never have met with such a welcome from him: besides, the donation of the Spirit, in consequence of its being wrought out, most clearly demonstrates it: likewise in the ordinary work of the Spirit of God upon the souls of his people, he always convinces them of the necessity of a righteousness to justify them before God, to render them acceptable in his sight, and to give them a right to the heavenly glory; for to admit them without a righteousness, or any unrighteous persons there, would be contrary to the justice of God, disagreeable to his pure and holy nature, and destructive of the comfort and happiness of the saints. He, the Spirit of God, convinces men of the insufficiency of their own righteousness for such purposes; that they have no righteousness that deserves the name of one, and that what they have will not justify them before God, and entitle them to heaven: and this he does, by showing them the corruption of their nature, their daily sins and infirmities, in thought, word, and deed; the purity of the divine perfections, and the spirituality and extensiveness of the law of God; which when a man is thoroughly apprized of, he can never hope for and expect justification before God by his own righteousness: hence the Spirit of God proceeds to convince men of the glory, excellency, fulness, and suitableness of the righteousness of Christ; which he does, by revealing it to them in the Gospel, setting it before them, and working faith in them to lay hold upon it; when they desire to be found in Christ, not having on their own, but his righteousness; which convictions appear by the mean thoughts they have of their own righteousness, by hungering after Christ's, by disclaiming all but his, by their constant mention of it, dependence on it, and satisfaction in it; and thus to convince of it, is the peculiar work of the Spirit, since naturally men are fond of their own righteousness, are ignorant of Christ's, and set against it. It is added,
and ye see me no more; not but that the disciples were to see Christ, and did see him after his resurrection, and will with the rest of the saints see him at his second coming: but the meaning is, that they should see him no more, in a mean and despicable condition on earth, in a state of humiliation, in the form of a servant, he having faithfully performed the whole work he came about, and particularly that of righteousness, he came to bring in.
John Wesley
16:10 Of righteousness, because I go to my Father - Which the Spirit will testify, though ye do not then see me. But I could not go to him if I were not righteous.
Robert Jamieson, A. R. Fausset and David Brown
16:10 Of righteousness, because I go to my Father, and ye see me no more--Beyond doubt, it is Christ's personal righteousness which the Spirit was to bring home to the sinner's heart. The evidence of this was to lie in the great historical fact, that He had "gone to His Father and was no more visible to men":--for if His claim to be the Son of God, the Saviour of the world, had been a lie, how should the Father, who is "a jealous God," have raised such a blasphemer from the dead and exalted him to His right hand? But if He was the "Faithful and True Witness," the Father's "Righteous Servant," "His Elect, in whom His soul delighted," then was His departure to the Father, and consequent disappearance from the view of men, but the fitting consummation, the august reward, of all that He did here below, the seal of His mission, the glorification of the testimony which He bore on earth, by the reception of its Bearer to the Father's bosom. This triumphant vindication of Christ's rectitude is to us divine evidence, bright as heaven, that He is indeed the Saviour of the world, God's Righteous Servant to justify many, because He bare their iniquities (Is 53:11). Thus the Spirit, in this clause, is seen convincing men that there is in Christ perfect relief under the sense of sin of which He had before convinced them; and so far from mourning over His absence from us, as an irreparable loss, we learn to glory in it, as the evidence of His perfect acceptance on our behalf, exclaiming with one who understood this point, "Who shall lay anything to the charge of God's elect? It is God that justifieth: Who is he that condemneth? It is Christ that died; yea, rather, that is risen again, who is even at the right hand of God," &c. (Rom 8:33-34).
16:1116:11: վասն դատաստանի՝ զի իշխան աշխարհիս այսորիկ դատապարտեա՛լ է։
11. դատաստանի հարցում՝ որովհետեւ այս աշխարհի իշխանը դատապարտուած է:
11 Եւ դատաստանի համար՝ որ այս աշխարհին իշխանը դատապարտուած է։
վասն դատաստանի` զի իշխան աշխարհիս այսորիկ դատապարտեալ է:

16:11: վասն դատաստանի՝ զի իշխան աշխարհիս այսորիկ դատապարտեա՛լ է։
11. դատաստանի հարցում՝ որովհետեւ այս աշխարհի իշխանը դատապարտուած է:
11 Եւ դատաստանի համար՝ որ այս աշխարհին իշխանը դատապարտուած է։
zohrab-1805▾ eastern-1994▾ western am▾
16:1111: о суде же, что князь мира сего осужден.
16:11  περὶ δὲ κρίσεως, ὅτι ὁ ἄρχων τοῦ κόσμου τούτου κέκριται.
16:11. περὶ (about) δὲ (moreover) κρίσεως, (of-a-separating,"ὅτι (to-which-a-one) ὁ (the-one) ἄρχων (a-firsting) τοῦ (of-the-one) κόσμου (of-a-configuration) τούτου (of-the-one-this) κέκριται. (it-had-come-to-be-separated)
16:11. de iudicio autem quia princeps mundi huius iudicatus estAnd of judgment: because the prince of this world is already judged.
11. of judgment, because the prince of this world hath been judged.
16:11. about judgment, then, because the prince of this world has already been judged.
16:11. Of judgment, because the prince of this world is judged.
Of judgment, because the prince of this world is judged:

11: о суде же, что князь мира сего осужден.
16:11  περὶ δὲ κρίσεως, ὅτι ὁ ἄρχων τοῦ κόσμου τούτου κέκριται.
16:11. de iudicio autem quia princeps mundi huius iudicatus est
And of judgment: because the prince of this world is already judged.
16:11. about judgment, then, because the prince of this world has already been judged.
16:11. Of judgment, because the prince of this world is judged.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:11: Of judgment - Of the false judgment of the Jews in condemning the Lord Jesus, who, as some think, is intended here by the ruler of this world: see Joh 14:30. Others think that Satan is meant whose usurped power over the world was now to be greatly restrained, and by and by totally destroyed: see Joh 12:31; Col 2:15; Rev 11:15; Rev 12:10, Rev 12:11. Perhaps our Lord's meaning is, that as a most astonishing judgement, or punishment, was now about to fall upon the Jews, in consequence of their obstinate infidelity, the Holy Ghost, by the ministry of the apostles, should demonstrate that this judgment, severe as it might seem, was amply merited by this worst of all people; and may we not say that their continuance in the same crime sufficiently vindicates the judgment of God, not only in its being poured out upon them at first, but in continuing to pursue them?
It is necessary to observe that it was one office of the Spirit to convince of a judgment to come; and this he did particularly by the apostles, in declaring that God had appointed a day in which he would judge the world by him whom he had appointed for that purpose: Act 17:31. And we find that while Peter was asserting this doctrine at Caesarea, Act 10:42, the Holy Spirit was poured out on the Jews and the Gentiles which were present, Act 10:44, etc., and many were converted unto the Lord.
One general exposition may be given of these three verses. The Holy Spirit will convince the world of sin committed, and guilt and condemnation thereby incurred. Of righteousness - of the necessity of being pardoned, and made righteous through the blood of the Lamb, who, after being offered up for sin, went to the Father, ever to appear in his presence as our intercessor: and of judgment - of the great day thereof, when none shall be able to stand but those whose sins are pardoned, and whose souls are made righteous. In all that our Lord says here, there seems to be an allusion to the office of an advocate in a cause, in a court of justice; who, by producing witnesses, and pleading upon the proof, convicts the opposite party of sin, demonstrates the righteousness of his client, and shows the necessity of passing judgment upon the accuser.
The faith of the Gospel discovers unto us three different states of man: it shows him:
1. Under sin, in which there is nothing but infidelity towards God, because there is no faith in Jesus Christ.
2. Under grace, in which sin is pardoned, and righteousness acquired by faith in Christ; who is gone to the Father to carry on, by his intercession, the great work of redemption.
3. In the peace and glory of heaven, where Christ will reign with his members; the devil, with his angels and servants, being banished into hell by the last judgment.
Thus, in the Christian revelation, we are made acquainted with three grand truths, which contain the sum and substance of all true religion.
The first is the general corruption of human nature, and the reign of sin till the coming of Christ.
The second is the reparation of our nature by the Lord Jesus, and the reign of righteousness by his grace: Rom 5:21.
The third is the condemnation of sinners, and the total destruction of the kingdom of sin, and of all the power of the devil, by the last judgment.
Albert Barnes: Notes on the Bible - 1834
16:11: Of judgment - That God is just, and will execute judgment. This is proved by what he immediately states.
The prince of this world - Satan. See the notes at Joh 12:31. The death of Christ was a judgment or a condemnation of Satan. In this struggle Jesus gained the victory and subdued the great enemy of man. This proves that God will execute judgment or justice on all his foes. If he vanquished his great enemy who had so long triumphed in this world, he will subdue all others in due time. All sinners in like manner may expect to be condemned. Of this great truth Jesus says the Holy Spirit will convince men. God showed himself to be just in subduing his great enemy. He showed that he was resolved to vanquish his foes, and that all his enemies in like manner must be subdued. This is deeply felt by the convicted sinner. He knows that he is guilty. He learns that God is just. He fears that he will condemn him, and trembles in the apprehension of approaching condemnation. From this state of alarm there is no refuge but to flee to Him who subdued the great enemy of man, and who is able to deliver him from the vengeance due to his sins. Convinced, then, of the righteousness of Jesus Christ, and of his ability and willingness to save him, he flees to his cross, and seeks in him a refuge from the coming storm of wrath.
In these verses we have a condensed and most striking view of the work of the Holy Spirit. These three things comprise the whole of his agency in the conversion of sinful men; and in the accomplishment of this work he still awakens, convinces, and renews. He attends the preaching of the gospel, and blesses the means of grace, and manifests his power in Rev_ivals of religion. He thus imparts to man the blessings purchased by the death of Jesus, carries forward and extends the same plan of mercy, and will yet apply it to all the kingdoms and tribes of men. Have we ever felt his power, and been brought by his influence to mourn over our sins, and seek the mercy of a dying Saviour?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:11: judgment: Joh 5:22-27; Mat 12:18, Mat 12:36; Act 10:42, Act 17:30, Act 17:31, Act 24:25, Act 26:18; Rom 2:2-4, Rom 2:16; Rom 14:10-12; Co1 4:5, Co1 6:3, Co1 6:4; Co2 5:10, Co2 5:11; Heb 6:2, Heb 9:27; Pe2 2:4-9; Pe2 3:7; Rev 1:7, Rev 20:11-15
the: Joh 12:31, Joh 14:30; Gen 3:15; Psa 68:18; Isa 49:24-26; Luk 10:18; Rom 16:20; Co2 4:4; Eph 2:2; Col 2:15; Heb 2:14; Jo1 3:8; Rev 12:7-10, Rev 20:2, Rev 20:3, Rev 20:10
Geneva 1599
16:11 Of (d) judgment, (e) because the prince of this world is judged.
(d) Of that authority and power which I have both in heaven and in earth.
(e) That is, because they will then understand and indeed know that I have overcome the devil, and govern the world, and then all men will see that they set themselves against you in vain, for I will arm you with heavenly power by which you may destroy every high thing which is lifted up against the knowledge of God; (2Cor 10:5).
John Gill
16:11 Of judgment, because the prince of this world is judged. This is to be understood of the judiciary power and authority of Christ, who has "all judgment" committed to him by the Father, as Mediator; has all power in heaven and in earth; and as he is appointed, so he is a very fit person to judge the world at the last day. Now this being disputed and disbelieved by the Jews, the Holy Ghost, in the ministry of Peter, most clearly demonstrated to their full conviction, that he was raised from the dead, set upon his throne, and was made, or declared, Lord and Christ, Acts 2:24; of which the pouring forth of the Holy Ghost was an evidence; and the instance in the text proving it, and which is a very considerable one, is the judgment, or condemnation and destruction of Satan, the prince of the world; for Christ, by his death, has destroyed him and his works; has spoiled his principalities and powers; and by his resurrection from the dead, and ascension to heaven, has carried him and them captive, triumphing over them; and, through the effusion of the Holy Spirit upon the apostles, and the power of it attending their ministry, Satan was judged, condemned, and cast out of the Heathen world, their temples, and the souls of men; the prey was taken from the mighty, and the lawful captive delivered: but as this may refer to the ordinary work of the Spirit in conviction and conversion, it may be differently applied; for he convinces of various things, which come under this name: he convinces of the wrong judgment which men in a state of nature form of God, whom they take to be such an one as themselves; of a crucified Christ, whom they esteem foolishness; of the doctrines of Christ, which they judge to be absurd and irrational; of the people of Christ, whom they reckon the filth of the world, and the offscouring of all things; of the ways and, ordinances of Christ, which are thought to be grievous, unpleasant, and unprofitable; and of themselves, and their own state and condition, which they fancy to be good, and they in a fair way for heaven: he also convinces them of the excellency, truth, power, and usefulness of the Gospel, which is called "judgment", Is 42:1, so as to understand it truly, believe it cordially, receive it in the love of it, and feel the power of it: he convinces them of a future judgment; of the reality and certainty of it; that it will be universal, reach to all persons and things; that it will be carried on in the most righteous manner, and there will be no escaping it, of which the judgment and condemnation of Satan is a standing proof: and he moreover convinces of judgment or damnation; that men are under a sentence of condemnation in Adam; that they are liable to eternal damnation in themselves; that except they believe in Christ they will be damned, as sure as the prince of this world is.
John Wesley
16:11 The prince of this world is judged - And in consequence thereof dethroned, deprived of the power he had so long usurped over men. Yet those who reject the deliverance offered them will remain slaves of Satan still.
Robert Jamieson, A. R. Fausset and David Brown
16:11 Of judgment, because the prince of this world is judged--By supposing that the final judgment is here meant, the point of this clause is, even by good interpreters, quite missed. The statement, "The prince of this world is judged," means, beyond all reasonable doubt, the same as that in Jn 12:31, "Now shall the prince of this world be cast out"; and both mean that his dominion over men, or his power to enslave and so to ruin them, is destroyed. The death of Christ "judged" or judicially overthrew him, and he was thereupon "cast out" or expelled from his usurped dominion (Heb 2:14; 1Jn 3:8; Col 2:15). Thus, then, the Spirit shall bring home to men's conscience: (1) the sense of sin, consummated in the rejection of Him who came to "take away the sin of the world"; (2) the sense of perfect relief in the righteousness of the Father's Servant, now fetched from the earth that spurned Him to that bosom where from everlasting He had dwelt; and (3) the sense of emancipation from the fetters of Satan, whose judgment brings to men liberty to be holy, and transformation out of servants of the devil into sons and daughters of the Lord Almighty. To one class of men, however, all this will carry conviction only; they "will not come to Christ"--revealed though He be to them as the life-giving One--that they may have life. Such, abiding voluntarily under the dominion of the prince of this world, are judged in his judgment, the visible consummation of which will be at the great day. To another class, however, this blessed teaching will have another issue--translating them out of the kingdom of darkness into the kingdom of God's dear Son.
16:1216:12: Ե՛ւս բազում ինչ ունիմ ասել ձեզ, այլ ո՛չ կարէք հանդարտել այժմիկ։
12. Դեռ շատ բաներ ունեմ ձեզ ասելու, բայց այժմ չէք կարող տանել:
12 Ձեզի տակաւին շատ բաներ ունիմ ըսելու, բայց հիմա չէք կրնար տանիլ։
Եւս բազում ինչ ունիմ ասել ձեզ, այլ ոչ կարէք հանդարտել այժմիկ:

16:12: Ե՛ւս բազում ինչ ունիմ ասել ձեզ, այլ ո՛չ կարէք հանդարտել այժմիկ։
12. Դեռ շատ բաներ ունեմ ձեզ ասելու, բայց այժմ չէք կարող տանել:
12 Ձեզի տակաւին շատ բաներ ունիմ ըսելու, բայց հիմա չէք կրնար տանիլ։
zohrab-1805▾ eastern-1994▾ western am▾
16:1212: Еще многое имею сказать вам; но вы теперь не можете вместить.
16:12  ἔτι πολλὰ ἔχω ὑμῖν λέγειν, ἀλλ᾽ οὐ δύνασθε βαστάζειν ἄρτι·
16:12. Ἔτι (If-to-a-one) πολλὰ ( to-much ) ἔχω (I-hold) ὑμῖν (unto-ye) λέγειν, (to-forth,"ἀλλ' (other) οὐ (not) δύνασθε ( ye-able ) βαστάζειν (to-carry-to) ἄρτι: (unto-adjusted)
16:12. adhuc multa habeo vobis dicere sed non potestis portare modoI have yet many things to say to you: but you cannot bear them now.
12. I have yet many things to say unto you, but ye cannot bear them now.
16:12. I still have many things to say to you, but you are not able to bear them now.
16:12. I have yet many things to say unto you, but ye cannot bear them now.
I have yet many things to say unto you, but ye cannot bear them now:

12: Еще многое имею сказать вам; но вы теперь не можете вместить.
16:12  ἔτι πολλὰ ἔχω ὑμῖν λέγειν, ἀλλ᾽ οὐ δύνασθε βαστάζειν ἄρτι·
16:12. adhuc multa habeo vobis dicere sed non potestis portare modo
I have yet many things to say to you: but you cannot bear them now.
16:12. I still have many things to say to you, but you are not able to bear them now.
16:12. I have yet many things to say unto you, but ye cannot bear them now.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: С 12-го стиха и по 33-й идет третья утешительная речь Христа. Здесь Он говорит апостолам, с одной стороны, о будущем ниспослании им Св. Духа, Который вразумит их в отношении всякой истины, а с другой, о Своем пришествии или возвращении к апостолам после Своего воскресения, когда они узнают многое от Него, чего прежде не знали. Если они и теперь чувствуют себя довольно сильными в вере, благодаря тому, что уже слышали от Христа, то эта сила веры в них не настолько еще велика, чтобы спасти их от страха при виде того, что случится с их Учителем. Заканчивает Свою речь Христос призывом учеников к мужественному перенесению грядущего испытания.

Христос теперь не может сказать ученикам все, что имел им сообщить: пока, при их настоящем состоянии, им тяжело воспринять это "многое", что имеет в запасе Христос. Очень вероятно, что в это многое входило то, что Господь открыл ученикам во время Своих явлений в течение сорока дней по воскресении (Деян. 1:3) и что составило потом фундаментальную часть христианского Предания.
Adam Clarke: Commentary on the Bible - 1831
16:12: Ye cannot bear them now - In illustration of these three points, Christ had many things to say; but he found that his disciples could only bear general truths; yet, in saying what he did, he sowed the seeds of the whole system of theological knowledge, and heavenly wisdom, which the Holy Spirit of this truth afterwards watered and ripened into a glorious harvest of light and salvation, by the ministry of the apostles. Dr. Lightfoot supposes that the things which the apostles could not bear now were such as these:
1. The institution of the Christian Sabbath, and the abolition of the Jewish.
2. The rejection of the whole Jewish nation, at the very time in which they expected to be set up and established for ever.
3. The entire change of the whole Mosaic dispensation, and the bringing the Gentiles into the Church of God.
Albert Barnes: Notes on the Bible - 1834
16:12: I have yet many things to say ... - There were many things pertaining to the work of the Spirit and the establishment of religion which might be said. Jesus had given them the outline; he had presented to them the great doctrines of the system, but he had not gone into details. These were things which they could not then bear. They were still full of Jewish prejudices, and were not prepared for a full development of his plans. He probably refers here to the great change which were to take place in the Jewish system - the abolition of sacrifices and the priesthood, the change of the Sabbath, the rejection of the Jewish nation, etc. For these doctrines they were not prepared, but they would in due time be taught them by the Holy Spirit.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:12: yet: Joh 14:30, Joh 15:15; Act 1:3
ye: Mar 4:33; Co1 3:1, Co1 3:2; Heb 5:11-14
Geneva 1599
16:12 (4) I have yet many things to say unto you, but ye cannot bear them now.
(4) The doctrine of the apostles proceeded from the Holy Spirit, and is most perfect.
John Gill
16:12 I have yet many things to say unto you,.... Not with respect to the main doctrines of the Gospel, for everything of this kind he had made known unto them, Jn 15:15; but what regarded the rejection of the Jews, and the calling of the Gentiles, the abrogation of the Mosaic economy, and settling the Gospel church state, which were to come to pass after the death and resurrection of Christ, and the sending of the Spirit:
but ye cannot bear them now; because of their prejudices in favour of their own nation, the law of Moses, and the ceremonies of it, and the setting up of a temporal kingdom.
John Wesley
16:12 I have yet many things to say - Concerning my passion, death, resurrection, and the consequences of it. These things we have, not in uncertain traditions, but in the Acts, the Epistles, and the Revelation. But ye cannot bear them now - Both because of your littleness of faith, and your immoderate sorrow.
Robert Jamieson, A. R. Fausset and David Brown
16:12 when he, the Spirit of truth, is come . . . he shall not speak of himself--that is, from Himself, but, like Christ Himself, "what He hears," what is given Him to communicate.
he will show you things to come--referring specially to those revelations which, in the Epistles partially, but most fully in the Apocalypse, open up a vista into the Future of the Kingdom of God, whose horizon is the everlasting hills.
16:1316:13: Յորժամ եկեսցէ նա Հոգին ճշմարտութեան, առաջնորդեսցէ՛ ձեզ ամենայն ճշմարտութեամբ. զի ո՛չ եթէ յանձնէ ինչ խօսիցի, այլ զոր լսիցէ՛ խօսեսցի, եւ զգալոցն պատմեսցէ ձեզ[1952]։ [1952] Ոմանք. Զամենայն ճշմարտութեամբ... զոր լսիցէ խօսիցի։
13. Երբ որ գայ նա՝ Ճշմարտութեան Հոգին, ամենայն ճշմարտութեամբ կ’առաջնորդի ձեզ. որովհետեւ ոչ թէ ինքն իրենից կը խօսի, այլ ինչ լսի, այն կը խօսի. եւ գալիք բաների մասին կը պատմի ձեզ:
13 Իսկ երբ ինքը՝ ճշմարտութեան Հոգին՝ գայ, ամէն ճշմարտութեան պիտի առաջնորդէ ձեզ, վասն զի ո՛չ թէ ինքնիրմէ պիտի խօսի, հապա ինչ որ լսէ՝ զայն պիտի խօսի ու գալիքները ձեզի պիտի պատմէ։
Յորժամ եկեսցէ նա, Հոգին ճշմարտութեան, առաջնորդեսցէ ձեզ ամենայն ճշմարտութեամբ. զի ոչ եթէ յանձնէ ինչ խօսիցի, այլ զոր լսիցէ` խօսիցի, եւ զգալոցն պատմեսցէ ձեզ:

16:13: Յորժամ եկեսցէ նա Հոգին ճշմարտութեան, առաջնորդեսցէ՛ ձեզ ամենայն ճշմարտութեամբ. զի ո՛չ եթէ յանձնէ ինչ խօսիցի, այլ զոր լսիցէ՛ խօսեսցի, եւ զգալոցն պատմեսցէ ձեզ[1952]։
[1952] Ոմանք. Զամենայն ճշմարտութեամբ... զոր լսիցէ խօսիցի։
13. Երբ որ գայ նա՝ Ճշմարտութեան Հոգին, ամենայն ճշմարտութեամբ կ’առաջնորդի ձեզ. որովհետեւ ոչ թէ ինքն իրենից կը խօսի, այլ ինչ լսի, այն կը խօսի. եւ գալիք բաների մասին կը պատմի ձեզ:
13 Իսկ երբ ինքը՝ ճշմարտութեան Հոգին՝ գայ, ամէն ճշմարտութեան պիտի առաջնորդէ ձեզ, վասն զի ո՛չ թէ ինքնիրմէ պիտի խօսի, հապա ինչ որ լսէ՝ զայն պիտի խօսի ու գալիքները ձեզի պիտի պատմէ։
zohrab-1805▾ eastern-1994▾ western am▾
16:1313: Когда же приидет Он, Дух истины, то наставит вас на всякую истину: ибо не от Себя говорить будет, но будет говорить, что услышит, и будущее возвестит вам.
16:13  ὅταν δὲ ἔλθῃ ἐκεῖνος, τὸ πνεῦμα τῆς ἀληθείας, ὁδηγήσει ὑμᾶς ἐν τῇ ἀληθείᾳ πάσῃ· οὐ γὰρ λαλήσει ἀφ᾽ ἑαυτοῦ, ἀλλ᾽ ὅσα ἀκούσει λαλήσει, καὶ τὰ ἐρχόμενα ἀναγγελεῖ ὑμῖν.
16:13. ὅταν (which-also-ever) δὲ (moreover) ἔλθῃ (it-might-have-had-came,"ἐκεῖνος, (the-one-thither,"τὸ (the-one) πνεῦμα (a-currenting-to) τῆς (of-the-one) ἀληθείας, (of-an-un-secluding-of,"ὁδηγήσει (it-shall-way-lead-unto) ὑμᾶς (to-ye) εἰς (into) τὴν (to-the-one) ἀλήθειαν (to-an-un-secluding-of) πᾶσαν, (to-all,"οὐ (not) γὰρ (therefore) λαλήσει (it-shall-speak-unto) ἀφ' (off) ἑαυτοῦ, (of-self,"ἀλλ' (other) ὅσα ( to-which-a-which ) ἀκούει (it-heareth) λαλήσει, (it-shall-speak-unto,"καὶ (and) τὰ (to-the-ones) ἐρχόμενα ( to-coming ) ἀναγγελεῖ (it-shall-message-up) ὑμῖν. (unto-ye)
16:13. cum autem venerit ille Spiritus veritatis docebit vos in omnem veritatem non enim loquetur a semet ipso sed quaecumque audiet loquetur et quae ventura sunt adnuntiabit vobisBut when he, the Spirit of truth, is come, he will teach you all truth. For he shall not speak of himself: but what things soever he shall hear, he shall speak. And the things that are to come, he shall shew you.
13. Howbeit when he, the Spirit of truth, is come, he shall guide you into all the truth: for he shall not speak from himself; but what things soever he shall hear, shall he speak: and he shall declare unto you the things that are to come.
16:13. But when the Spirit of truth has arrived, he will teach the whole truth to you. For he will not be speaking from himself. Instead, whatever he will hear, he will speak. And he will announce to you the things that are to come.
16:13. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, [that] shall he speak: and he will shew you things to come.
Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, [that] shall he speak: and he will shew you things to come:

13: Когда же приидет Он, Дух истины, то наставит вас на всякую истину: ибо не от Себя говорить будет, но будет говорить, что услышит, и будущее возвестит вам.
16:13  ὅταν δὲ ἔλθῃ ἐκεῖνος, τὸ πνεῦμα τῆς ἀληθείας, ὁδηγήσει ὑμᾶς ἐν τῇ ἀληθείᾳ πάσῃ· οὐ γὰρ λαλήσει ἀφ᾽ ἑαυτοῦ, ἀλλ᾽ ὅσα ἀκούσει λαλήσει, καὶ τὰ ἐρχόμενα ἀναγγελεῖ ὑμῖν.
16:13. cum autem venerit ille Spiritus veritatis docebit vos in omnem veritatem non enim loquetur a semet ipso sed quaecumque audiet loquetur et quae ventura sunt adnuntiabit vobis
But when he, the Spirit of truth, is come, he will teach you all truth. For he shall not speak of himself: but what things soever he shall hear, he shall speak. And the things that are to come, he shall shew you.
16:13. But when the Spirit of truth has arrived, he will teach the whole truth to you. For he will not be speaking from himself. Instead, whatever he will hear, he will speak. And he will announce to you the things that are to come.
16:13. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, [that] shall he speak: and he will shew you things to come.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Выше Христос говорил о деятельности Св. Духа для мира. Теперь Он говорит о значении Духа для личной жизни учеников Христовых. Здесь деятельность Духа даст так много, что ею в избытке будет удовлетворена та жажда к познанию истины, которую ученикам становилось невозможным удовлетворять с удалением от них их Учителя. Дух Святой, как Дух истины (см. 14:17: и 25:26), даст им полное познание всякой истины или, точнее, всей (pasa) истины, которая ранее в общих только очертаниях была сообщена им Христом. Впрочем, эти слова не означают, что ученики усвоят действительно все содержание учения о Боге, что в их познании не будет решительно никаких дефектов. Христос говорит только, что Дух даст им это, а воспримут ли они все им предложенное, это будет зависеть все-таки от того, насколько они отдадутся водительству Духа. Дух будет их путеводителем при изучении области истины (вместо odhghsei некоторые древние кодексы читают odhgoV estai).

Ибо не от Себя говорить будет. Свойство Духа, в силу которого Он является источником откровения, основывается на том, что Он так же мало, как и Христос (7:17; 14:10), будет говорить от Себя Самого, т. е. начинать что-нибудь новое в обучении учеников истине, а будет, как и Христос (3:32; 8:26; 12:49), говорить только то, что воспринял или слышит (akouei у Тишендорфа 8-е изд.) от Отца (в нашем русском переводе услышит - буд. время).

И будущее возвестит вам. Особая деятельность Духа будет состоять в раскрытии эсхатологических учений. Ученики Христа могли впадать иногда в удрученное состояние под влиянием тех побед, какие часто сдерживало зло в мире, и вот Дух раскрывал в этом случае перед ними завесу будущего и ободрял их, рисуя перед их духовным взором картины будущей окончательной победы добра.
Adam Clarke: Commentary on the Bible - 1831
16:13: He will guide you - He will consider your feeble infant state; and, as a father leads his child by the hand, so will the Holy Spirit lead and guide you.
The Vulgate, and some copies of the Itala, read, He will Teach you all truth; but this and more is implied in the word ὁδηγησει, he will lead; besides, this reading is not acknowledged by any Greek MS.
He shall not speak of himself - He shall teach nothing contrary to what I have taught you:
But whatsoever he shall hear - Of the Father and me, that he shall speak, and thus show the intimate consent between himself, the Father, and Christ. It is one conjoint testimony, in which the honor and glory of the holy Trinity, and man's salvation are equally concerned.
And he will show you things to came - He will fully explain every thing that may now appear dark or difficult to you; will give you such a knowledge of futurity as shall, in all necessary cases, enable you to foretell future events; and shall supply every requisite truth, in order to make the new covenant revelation complete and perfect.
Albert Barnes: Notes on the Bible - 1834
16:13: The Spirit of truth - So called because he would teach them all necessary truth.
Will guide you into all truth - That is, truth which pertained to the establishment of the Christian system, which they were not then prepared to hear. We may here remark that this is a full promise that they would be inspired and guided in founding the new church; and we may observe that the plan of the Saviour was replete with wisdom. Though they had been long with him, yet they were not prepared then to hear of the changes that were to occur; but his death would open their eyes, and the Holy Spirit, making use of the striking and impressive scenes of his death and ascension, would carry forward with vast rapidity their views of the nature of the Christian scheme. Perhaps in the few days that elapsed, of which we have a record in the first and second chapters of the Acts of the Apostles, they learned more of the true nature of the Christian plan than they would have done in months or years even under the teaching of Jesus himself. The more we study the plan of Christ, the more shall we admire the profound wisdom of the Christian scheme, and see that it was eminently fitted to the great design of its Founder - to introduce it in such a manner as to make on man the deepest impression of its wisdom and its truth.
Not speak of himself - Not as prompted by himself. He shall declare what is communicated to him. See the notes at Joh 7:18.
Whatsoever he shall hear - What he shall receive of the Father and the Son; represented by hearing, because in this way instruction is commonly received. See the notes at Joh 5:30.
Things to come - Probably this means the meaning of things which were to take place after the time when he was speaking to them - to wit, the design of his death, and the nature of the changes which were to take place in the Jewish nation. It is also true that the apostles were inspired by the Holy Spirit to predict future events which would take place in the church and the world. See Act 11:28; Act 20:29; Act 21:11; Ti1 4:1-3; 2 Tim. 3; Pe2 1:14; and the whole book of Revelation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:13: Spirit: Joh 14:17, Joh 15:26; Jo1 4:6
will guide: Joh 14:26; Co1 2:10-13; Eph 4:7-15; Jo1 2:20, Jo1 2:27
for: Joh 3:32, Joh 7:16-18, Joh 8:38, Joh 12:49
he will show: Joe 2:28; Act 2:17, Act 2:18, Act 11:28, Act 20:23, Act 21:9-11, Act 27:24; Th2 2:3, Th2 2:12; Ti1 4:1-3; Ti2 3:1-5; 2Pet. 2:1-22; Rev 1:1, Rev 1:19, Rev 6:1-17, Rev 22:1-21
John Gill
16:13 Howbeit, when the Spirit of truth is come,.... Of this character of the Spirit, see Jn 14:17. His coming, as before, intends more especially his descent on the apostles at Pentecost; though what is here said of him is true of his office, and of his operations on other persons, and at other times:
he will guide you into all truth; necessary to be known, useful to men, profitable to the churches, even the whole counsel of God; what relates to worship, the nature, form, and spirituality of it, as well as doctrine. He is as a guide, he goes before, leads the way, removes obstructions, opens the understanding, makes things plain and clear, teaches to profit, and leads in the way men should go, without turning to the right hand or left, which, without such a guide, they would be apt to do. The Jews (y) have a notion of the Holy Ghost being a guide into all wisdom and knowledge.
"R. Phinehas says, the Holy Spirit rested upon Joseph from his youth to the day of his death, and "guided him into all wisdom", as a shepherd leads his flock, according to Ps 80:1;''
For he shall not speak of himself: as Christ, the Son, spoke not of himself in opposition to the Father, so the Spirit speaks not of himself in opposition either to the Father, or the Son, but in perfect agreement with both; being, as of the same nature and essence, power and glory, so of the same mind, understanding, and will; and as they agreed and wrought jointly and harmoniously, in the works of nature and providence, so in the economy of grace and salvation.
But whatsoever he shall hear, that shall he speak; as Christ himself did, Jn 15:15; and they are such things as ear has not heard besides; what were secretly transacted in the council and covenant of peace, and agreed upon by all the three persons; things which concern the salvation of men, the Gospel church state, another world, and the glory of all the divine persons:
and he will show you things to come; which would come to pass after the death, resurrection, and ascension of Christ; things relating to the state and settlement of the Gospel church, the partition wall being broken down, the law of commandments contained in ordinances abolished, and a new face of things appearing in the kingdom and interest of Christ, in consequence of the Spirit being sent forth, and poured down: or this may respect the spirit of prophecy in the apostles, who showed to them many things to come in after ages; as the rise of the man of sin, the great departure from the faith, and decline of the power of godliness in the last days, the calling of the Jews, the destruction of antichrist, the burning of the world, and the making of new heavens and new earth; and, in short, what would be the state of the church of Christ, and religion, in all the several periods of time, quite down to the coming of Christ, when dead saints shall be raised, and living ones changed, as is declared throughout the book of Revelation.
(y) Pirke Eliezer, c. 39.
John Wesley
16:13 When he is come - It is universally allowed that the Father, Son, and Holy Ghost dwell in all believers. And the internal agency of the Holy Ghost is generally admitted. That of the Father and the Son, as represented in this Gospel, deserves our deepest consideration.
16:1416:14: Նա զիս փառաւորեսցէ, զի յիմմէ՛ անտի առնուցու՝ եւ պատմեսցէ ձեզ։
14. Նա ինձ պիտի փառաւորի, որովհետեւ ինչ որ առնում է ինձանից, կը յայտնի ձեզ:
14 Անիկա զիս պիտի փառաւորէ, վասն զի իմինէս պիտի առնէ ու ձեզի պատմէ։
Նա զիս փառաւորեսցէ, զի յիմմէ անտի առնուցու եւ պատմեսցէ ձեզ:

16:14: Նա զիս փառաւորեսցէ, զի յիմմէ՛ անտի առնուցու՝ եւ պատմեսցէ ձեզ։
14. Նա ինձ պիտի փառաւորի, որովհետեւ ինչ որ առնում է ինձանից, կը յայտնի ձեզ:
14 Անիկա զիս պիտի փառաւորէ, վասն զի իմինէս պիտի առնէ ու ձեզի պատմէ։
zohrab-1805▾ eastern-1994▾ western am▾
16:1414: Он прославит Меня, потому что от Моего возьмет и возвестит вам.
16:14  ἐκεῖνος ἐμὲ δοξάσει, ὅτι ἐκ τοῦ ἐμοῦ λήμψεται καὶ ἀναγγελεῖ ὑμῖν.
16:14. ἐκεῖνος (the-one-thither) ἐμὲ (to-ME) δοξάσει, (it-shall-reckon-to,"ὅτι (to-which-a-one) ἐκ (out) τοῦ (of-the-one) ἐμοῦ (of-ME) λήμψεται ( it-shall-take ) καὶ (and) ἀναγγελεῖ (it-shall-message-up) ὑμῖν. (unto-ye)
16:14. ille me clarificabit quia de meo accipiet et adnuntiabit vobisHe shall glorify me: because he shall receive of mine and shall shew it to you.
14. He shall glorify me: for he shall take of mine, and shall declare unto you.
16:14. He shall glorify me. For he will receive from what is mine, and he will announce it to you.
16:14. He shall glorify me: for he shall receive of mine, and shall shew [it] unto you.
He shall glorify me: for he shall receive of mine, and shall shew [it] unto you:

14: Он прославит Меня, потому что от Моего возьмет и возвестит вам.
16:14  ἐκεῖνος ἐμὲ δοξάσει, ὅτι ἐκ τοῦ ἐμοῦ λήμψεται καὶ ἀναγγελεῖ ὑμῖν.
16:14. ille me clarificabit quia de meo accipiet et adnuntiabit vobis
He shall glorify me: because he shall receive of mine and shall shew it to you.
16:14. He shall glorify me. For he will receive from what is mine, and he will announce it to you.
16:14. He shall glorify me: for he shall receive of mine, and shall shew [it] unto you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Опять повторяет Христос, что Дух не будет основывать какую-то новую Церковь, а только будет прославлять Христа, т. е. доводить до желанного раскрытия то, что после удаления Христа осталось еще нераскрытым и незавершенным в Церкви Христовой.

Отсюда видно, что все толки светских русских богословов (напр., Д. С. Мережковского) о возможности скорого открытия какой-то новой Церкви или Царства Духа, которое должно стать на месте Царства Сына или Христовой Церкви, лишены всякой опоры в Священном Писании (Розанов Н. О новом религиозном сознании. М. 1908: г.).
Albert Barnes: Notes on the Bible - 1834
16:14: Shall glorify me - Shall honor me. The nature of his influence shall be such as to exalt my character and work in view of the mind.
Shall receive of mine - Literally, "shall take of or from me." He shall receive his commission and instructions as an ambassador from me, to do my will and complete my work.
Shall show it - Shall announce or communicate it to you. This is always the work of the Spirit. All serious impressions produced by him lead to the Lord Jesus Co1 12:3, and by this we may easily test our feelings. If we have been truly convicted of sin and renewed by the Holy Spirit, the tendency of all his influences has been to lead us to the Saviour; to show us our need of him; to Rev_eal to us the loveliness of his character, and the fitness of his work to our needs; and to incline us to cast our eternal interests on his almighty arm, and commit all to his hands.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:14: glorify: Joh 16:9, Joh 16:10; Act 2:32-36, Act 4:10-12; Co1 12:3; Pe1 1:10-12, Pe1 2:7; Jo1 4:1-3, Jo1 4:13, Jo1 4:14, Jo1 5:6
for: Joh 15:26; Zac 12:10; Co1 2:8-10; Co2 3:14-18, Co2 4:6; Gal 5:5; Jo1 3:23, Jo1 3:24; Jo1 4:13, Jo1 4:14, Jo1 5:20; Rev 19:10
Geneva 1599
16:14 (5) He shall glorify me: for he shall receive of mine, and shall shew [it] unto you.
(5) The Holy Spirit brings no new doctrine, but teaches that which was uttered by Christ's own mouth, and imprints it in our minds.
John Gill
16:14 He shall glorify me,.... In the ministration of the Gospel, which is "the ministration of the Spirit", 2Cor 3:8; and asserts Christ to be God over all, to have all that the Father hath, to be possessed of all divine perfections, to have the fulness of the Godhead dwelling in him; ascribes the same works and worship to him as to, the Father; and, as in a glass, holds him forth to be beheld as the brightness of his glory, and his glory to be seen in it, as the glory of the only begotten of the Father, full of grace and truth: it declares him to be the only Saviour and Redeemer of lost sinners, that justification is solely by his righteousness, pardon by his blood, and atonement by his sacrifice; and which ministration the Spirit makes effectual to the bringing of many souls to Christ to believe in him, profess his name, and expect life and salvation from him, by all which he is glorified. Moreover, the Spirit of God glorifies Christ in the experience of the saints, by leading them to him for righteousness, peace, and pardon, for grace, and fresh supplies of it, for wisdom and strength, for food and rest, for life and happiness; and by enabling them to live by faith on him, on whom he has encouraged them to venture, and to whom they have committed their all; and by instructing them to glory in him, as their wisdom, righteousness, sanctification, and redemption; and by ascribing the glory of their salvation to him, and by making continual application to him, under his direction and influence; by leaning on him, and expecting every good thing from him both for time and eternity. The particular instance in which he glorifies Christ, follows,
for he shall receive of mine, and shall show it unto you; which is to be understood not of gifts Christ received from his Father, and which he gives to men by his Spirit; nor of internal grace, as faith, love, &c. which the Spirit from Christ works in the hearts of men; but either of the doctrines of the Gospel, the deep things of God and Christ, which the Spirit searches, and reveals in the ministration of the word. The Gospel is a sort of a "Kabala", though of a different kind from the oral law of the Jews. Christ received it from the Father, the Spirit received it from Christ, the apostles received it from the Spirit, and the churches of Christ from them in succeeding generations: or this may be understood of the blessings of grace held forth in the Gospel, such as justification, pardon, adoption, &c. which are in Christ; and which the Spirit from Christ takes and shows to the saints, and witnesses their special and particular interest in, and so comforts them, and glorifies Christ.
Robert Jamieson, A. R. Fausset and David Brown
16:14 He shall glorify me; for he shall receive of mine and show it unto you--Thus the whole design of the Spirit's office is to glorify Christ--not in His own Person, for this was done by the Father when He exalted Him to His own right hand--but in the view and estimation of men. For this purpose He was to "receive of Christ"--all the truth relating to Christ--"and show it unto them," or make them to discern it in its own light. The subjective nature of the Spirit's teaching--the discovery to the souls of men of what is Christ outwardly--is here very clearly expressed; and, at the same time, the vanity of looking for revelations of the Spirit which shall do anything beyond throwing light in the soul upon what Christ Himself is, and taught, and did upon earth.
16:1516:15: Զամենայն ինչ զոր ունի Հայր՝ ի՛մ է. վասն այնորիկ ասացի ձեզ, թէ յիմմէ՛ անտի առնո՛ւ՝ եւ պատմէ ձեզ[1953]։ [1953] Ոմանք. Ամենայն զոր ունի Հայր... յիմմէ անտի առնուցու, եւ պատմեսցէ ձեզ։
15. Ամէն ինչ որ Հայրն ունի, իմն է. դրա համար ձեզ ասացի, թէ ինչ որ առնում է ինձանից, կը յայտնի ձեզ»:
15 Այն ամէն բաները, որոնք Հայրը ունի՝ իմս են. անոր համար ձեզի ըսի թէ իմինէս պիտի առնէ ու ձեզի պատմէ»։
Զամենայն ինչ զոր ունի Հայր` իմ է. վասն այնորիկ ասացի ձեզ թէ յիմմէ անտի առնուցու եւ պատմեսցէ ձեզ:

16:15: Զամենայն ինչ զոր ունի Հայր՝ ի՛մ է. վասն այնորիկ ասացի ձեզ, թէ յիմմէ՛ անտի առնո՛ւ՝ եւ պատմէ ձեզ[1953]։
[1953] Ոմանք. Ամենայն զոր ունի Հայր... յիմմէ անտի առնուցու, եւ պատմեսցէ ձեզ։
15. Ամէն ինչ որ Հայրն ունի, իմն է. դրա համար ձեզ ասացի, թէ ինչ որ առնում է ինձանից, կը յայտնի ձեզ»:
15 Այն ամէն բաները, որոնք Հայրը ունի՝ իմս են. անոր համար ձեզի ըսի թէ իմինէս պիտի առնէ ու ձեզի պատմէ»։
zohrab-1805▾ eastern-1994▾ western am▾
16:1515: Все, что имеет Отец, есть Мое; потому Я сказал, что от Моего возьмет и возвестит вам.
16:15  πάντα ὅσα ἔχει ὁ πατὴρ ἐμά ἐστιν· διὰ τοῦτο εἶπον ὅτι ἐκ τοῦ ἐμοῦ λαμβάνει καὶ ἀναγγελεῖ ὑμῖν.
16:15. πάντα ( All ) ὅσα ( to-which-a-which ) ἔχει (it-holdeth,"ὁ (the-one) πατὴρ (a-Father," ἐμά ( mine ) ἐστιν: (it-be) διὰ (through) τοῦτο (to-the-one-this) εἶπον (I-had-said) ὅτι (to-which-a-one) ἐκ (out) τοῦ (of-the-one) ἐμοῦ (of-mine) λαμβάνει (it-taketh) καὶ (and) ἀναγγελεῖ (it-shall-message-up) ὑμῖν. (unto-ye)
16:15. omnia quaecumque habet Pater mea sunt propterea dixi quia de meo accipit et adnuntiabit vobisAll things whatsoever the Father hath are mine. Therefore I said that he shall receive of me and shew it to you.
15. All things whatsoever the Father hath are mine: therefore said I, that he taketh of mine, and shall declare unto you.
16:15. All things whatsoever that the Father has are mine. For this reason, I said that he will receive from what is mine and that he will announce it to you.
16:15. All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall shew [it] unto you.
All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall shew [it] unto you:

15: Все, что имеет Отец, есть Мое; потому Я сказал, что от Моего возьмет и возвестит вам.
16:15  πάντα ὅσα ἔχει ὁ πατὴρ ἐμά ἐστιν· διὰ τοῦτο εἶπον ὅτι ἐκ τοῦ ἐμοῦ λαμβάνει καὶ ἀναγγελεῖ ὑμῖν.
16:15. omnia quaecumque habet Pater mea sunt propterea dixi quia de meo accipit et adnuntiabit vobis
All things whatsoever the Father hath are mine. Therefore I said that he shall receive of me and shew it to you.
16:15. All things whatsoever that the Father has are mine. For this reason, I said that he will receive from what is mine and that he will announce it to you.
16:15. All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall shew [it] unto you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: Так как в 13-м ст. сказано, что Дух будет возвещать то, что слышит от Отца, а в 14-м говорится, что Он будет брать от Сына (от Моего, т. е. что есть у Меня), то, чтобы устранить это кажущееся противоречие. Христос замечает, что Сыну принадлежит все, что принадлежит и Отцу (17:10; ср. Лк. 15:31).

Не унижается ли, однако, достоинство Духа Святого, когда говорится, что Дух возвещает только то, что слышит от Бога Отца и Бога Сына? Слышание речи других Лиц Святой Троицы не исключает и собственного участия Духа в Божественном совете. Притом, то обстоятельство, что Дух будет возвещать полную истину, дает право заключать, что Он един по существу с Отцом и Сыном (Сильченков).

Еще. Не заключается ли в словах: "все, чего имеет Отец, есть Мое" намека на то, что Дух Святой исходит так же от Сына, как Он исходит от Отца? Нет, исхождение Духа от Отца Христос здесь не мог иметь в виду, потому что Он во всем этом отделе с 7-го стиха говорит о деятельности Духа, а не о Его личном Свойстве, как божеской Ипостаси, имеет в виду не отношения лиц Святой Троицы между Собой, а их отношение к делу спасения человечества.
Adam Clarke: Commentary on the Bible - 1831
16:15: All things that the Father hath are mine - If Christ had not been equal to God, could he have said this without blasphemy?
And show it unto you - As Christ is represented the Ambassador of the Father, so the Holy Spirit is represented the ambassador of the Son, coming vested with his authority, as the interpreter and executor of his will.
Albert Barnes: Notes on the Bible - 1834
16:15: All things ... - See Mat 28:18; Mat 11:27. No one could have said this who was not equal with the Father. The union was so intimate, though mysterious, that it might with propriety be said that whatever was done in relation to the Son, was also done in regard to the Father. See Joh 14:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:15: Joh 3:35, Joh 10:29, Joh 10:30, Joh 13:3, Joh 17:2, Joh 17:10; Mat 11:27, Mat 28:18; Luk 10:22; Col 1:19; Col 2:3, Col 2:9
John Gill
16:15 All things that the Father hath are mine,.... Though it is true that the same divine nature the Father is possessed of, the Son is; and the same divine perfections belong to the one, as to the other; and the Son shares in the same glory and felicity the Father does; so that in the utmost extent of the phrase, all that the Father hath are his; yet since Christ is speaking of things received of him by the Spirit, and shown unto his people, it rather seems that the blessings of grace, which the Father has in store for his chosen ones, and the doctrines of grace, those deep things of his, are here more especially meant; which to reveal and apply, is the peculiar work of the Spirit; and in these Christ is equally concerned with the Father:
therefore, said I, he shall take of mine, and shall show it unto you; he does not mention the things of the Father, only his own; nor was there any necessity for it, because whatever is his, is the Father's, and whatever the Father has is his: they are jointly concerned in every thing relating to the salvation, benefit, comfort, and happiness of the saints; so that when the Spirit of God takes of the things of the one, he takes of the things of the other, and discovers, and applies them.
John Wesley
16:15 All things that the Father hath are mine - Could any creature say this?
Robert Jamieson, A. R. Fausset and David Brown
16:15 All things that the Father hath are mine--a plainer expression than this of absolute community with the Father in all things cannot be conceived, though the "all things" here have reference to the things of the Kingdom of Grace, which the Spirit was to receive that He might show it to us. We have here a wonderful glimpse into the inner relations of the Godhead.
16:1616:16: Փոքր մի, եւ ո՛չ եւս տեսանիցէք զիս. եւ ապա սակաւիկ մի, եւ տեսանիցէք զիս. եւ ես երթամ առ Հայր[1954]։ [1954] Ոմանք. Փոքր մի՝ եւ ոչ տեսանէք զիս. դարձեալ սակաւիկ մի եւս տեսա՛՛։ Ոսկան. Եւ զի ես երթամ առ։
16. «Մի փոքր ժամանակ, եւ այլեւս ինձ չէք տեսնի. եւ ապա մի քիչ եւս՝ եւ ինձ նորից կը տեսնէք. եւ ես գնում եմ Հօր մօտ»:
16 «Քիչ մը ատենէն ա՛լ զիս պիտի չտեսնէք եւ դարձեալ քիչ մը ատենէն զիս պիտի տեսնէք, քանզի ես Հօրը կ’երթամ»։
Փոքր մի` եւ ոչ եւս տեսանէք զիս, եւ ապա սակաւիկ մի` եւ տեսանիցէք զիս, եւ ես երթամ առ Հայր:

16:16: Փոքր մի, եւ ո՛չ եւս տեսանիցէք զիս. եւ ապա սակաւիկ մի, եւ տեսանիցէք զիս. եւ ես երթամ առ Հայր[1954]։
[1954] Ոմանք. Փոքր մի՝ եւ ոչ տեսանէք զիս. դարձեալ սակաւիկ մի եւս տեսա՛՛։ Ոսկան. Եւ զի ես երթամ առ։
16. «Մի փոքր ժամանակ, եւ այլեւս ինձ չէք տեսնի. եւ ապա մի քիչ եւս՝ եւ ինձ նորից կը տեսնէք. եւ ես գնում եմ Հօր մօտ»:
16 «Քիչ մը ատենէն ա՛լ զիս պիտի չտեսնէք եւ դարձեալ քիչ մը ատենէն զիս պիտի տեսնէք, քանզի ես Հօրը կ’երթամ»։
zohrab-1805▾ eastern-1994▾ western am▾
16:1616: Вскоре вы не увидите Меня, и опять вскоре увидите Меня, ибо Я иду к Отцу.
16:16  μικρὸν καὶ οὐκέτι θεωρεῖτέ με, καὶ πάλιν μικρὸν καὶ ὄψεσθέ με.
16:16. Μικρὸν (To-small) καὶ (and) οὐκέτι (not-if-to-a-one) θεωρεῖτέ (ye-surveil-unto) με, (to-me,"καὶ (and) πάλιν (unto-furthered) μικρὸν (to-small) καὶ (and) ὄψεσθέ ( ye-shall-behold ) με. (to-me)
16:16. modicum et iam non videbitis me et iterum modicum et videbitis me quia vado ad PatremA little while, and now you shall not see me: and again a little while, and you shall see me: because I go to the Father.
16. A little while, and ye behold me no more; and again a little while, and ye shall see me.
16:16. A little while, and then you will not see me. And again a little while, and you will see me. For I am going to the Father.”
16:16. A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father.
A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father:

16: Вскоре вы не увидите Меня, и опять вскоре увидите Меня, ибо Я иду к Отцу.
16:16  μικρὸν καὶ οὐκέτι θεωρεῖτέ με, καὶ πάλιν μικρὸν καὶ ὄψεσθέ με.
16:16. modicum et iam non videbitis me et iterum modicum et videbitis me quia vado ad Patrem
A little while, and now you shall not see me: and again a little while, and you shall see me: because I go to the Father.
16:16. A little while, and then you will not see me. And again a little while, and you will see me. For I am going to the Father.”
16:16. A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Обращаясь теперь опять к вопросу о Своем удалении к Отцу, которое так пугало апостолов, Христос в утешение им говорит, что скоро они снова Его увидят, потому что Он идет к Отцу. Как в 14-й гл. (18: и 19: ст.), здесь говорится о явлении Господа апостолам по воскресении.

Если стих читать в том объеме, какой он имеет в русском тексте, то лучше, для ясности, среднее предложение, как вводное, обставить знаками тире и прочесть все так "вскоре вы не увидите Меня - и опять (т. е., а впрочем или хотя) вскоре увидите Меня, - ибо Я иду к Отцу".
Matthew Henry: Concise Commentary on the Whole Bible - 1706
16 A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father. 17 Then said some of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me: and again, a little while, and ye shall see me: and, Because I go to the Father? 18 They said therefore, What is this that he saith, A little while? we cannot tell what he saith. 19 Now Jesus knew that they were desirous to ask him, and said unto them, Do ye enquire among yourselves of that I said, A little while, and ye shall not see me: and again, a little while, and ye shall see me? 20 Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy. 21 A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world. 22 And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you.

Our Lord Jesus, for the comfort of his sorrowful disciples, here promises that he would visit them again.

I. Observe the intimation he gave them of the comfort he designed them, v. 16. Here he tells them,

1. That they should now shortly lose the sight of him: A little while, and you that have seen me so long, and still desire to see me, shall not see me; and therefore, if they had any good question to ask him, they must ask quickly, for he was now taking his leave of them. Note, It is good to consider how near to a period our seasons of grace are, that we may be quickened to improve them while they are continued. Now our eyes see our teachers, see the days of the Son of man; but, perhaps, yet a little while, and we shall not see them. They lost the sight of Christ, (1.) At his death, when he withdrew from this world, and never after showed himself openly in it. The most that death does to our Christian friends is to take them out of our sight, not out of being, not out of bliss, but out of all relation to us, only out of sight, and then not out of mind. (2.) At his ascension, when he withdrew from them (from those who, after his resurrection, had for some time conversed with him), out of their sight; a cloud received him, and, though they looked up steadfastly after him, they saw him no more, Acts i. 9, 10; 2 Kings ii. 12. See 2 Cor. v. 16.

2. That yet they should speedily recover the sight of him; Again a little while, and you shall see me, and therefore you ought not to sorrow as those that have no hope. His farewell was not a final farewell; they should see him again, (1.) At his resurrection, soon after his death, when he showed himself alive, by many infallible proofs, and this in a very little while, not forty hours. See Hos. vi. 2. (2.) By the pouring out of the Spirit, soon after his ascension, which scattered the mists of ignorance and mistake they were almost lost in, and gave them a much clearer insight into the mysteries of Christ's gospel than they had yet had. The Spirit's coming was Christ's visit to his disciples, not a transient but a permanent one, and such a visit as abundantly retrieved the sight of him. (3.) At his second coming. They saw him again as they removed one by one to him at death, and they shall see him together at the end of time, when he shall come in the clouds, and every eye shall see him. It might be truly said of this that it was but a little while, and they should see him; for what are the days of time, to the days of eternity? 2 Pet. iii. 8, 9.

3. He assigns the reason: "Because I go to the Father; and therefore," (1.) "I must leave you for a time, because my business calls me to the upper world, and you must be content to spare me, for really my business is yours." (2.) "Therefore you shall see me again shortly, for the Father will not detain me to your prejudice. If I go upon your errand, you shall see me again as soon as my business is done, as soon as is convenient."

It should seem, all this refers rather to his going away at death, and return at his resurrection, than his going away at the ascension, and his return at the end of time; for it was his death that was their grief, not his ascension (Luke xxiv. 52), and between his death and resurrection it was indeed a little while. And it may be read, not, yet a little while (it is not eti mikron, as it is ch. xii. 35), but mikron--for a little while you shall not see me, namely, the three days of his lying in the grave; and again, for a little while you shall see me, namely, the forty days between his resurrection and ascension. Thus we may say of our ministers and Christian friends, Yet a little while, and we shall not see them, either they must leave us or we must leave them, but it is certain that we must part shortly, and yet not part for ever. It is but a good night to those whom we hope to see with joy in the morning.

II. The perplexity of the disciples upon the intimation given them; they were at a loss what to make of it (v. 17, 18); Some of them said, softly, among themselves, either some of the weakest, that were least able, or some of the most inquisitive, that were most desirous, to understand him, What is this that he saith to us? Though Christ had often spoken to this purport before, yet still they were in the dark; though precept be upon precept, it is in vain, unless God gave the understanding. Now see here, 1. The disciples' weakness, in that they could not understand so plain a saying, to which Christ had already given them a key, having told them so often in plain terms that he should be killed, and the third day rise again; yet, say they, We cannot tell what he saith; for, (1.) Sorrow had filled their heart, and made them unapt to receive the impressions of comfort. The darkness of ignorance and the darkness of melancholy commonly increase and thicken one another; mistakes cause griefs, and then griefs confirm mistakes. (2.) The notion of Christ's secular kingdom was so deeply rooted in them that they could make no sense at all of those sayings of his which they knew not how to reconcile with that notion. When we think the scripture must be made to agree with the false ideas we have imbibed, no wonder that we complain of difficulty; but when our reasonings are captivated to revelation, the matter becomes easy. (3.) It should seem, that which puzzled them was the little while. If he must go at least, yet they could not conceive how he should leave them quickly, when his stay hitherto had been so short, and so little while, comparatively. Thus it is hard for us to represent to ourselves that change as near which yet we know will come certainly, and may come suddenly. When we are told, Yet a little while and we must go hence, yet a little while and we must give up our account, we know not how to digest it; for we always took the vision to be for a great while to come, Ezek. xii. 27. 2. Their willingness to be instructed. When they were at a loss about the meaning of Christ's words, they conferred together upon it, and asked help of one another. By mutual converse about divine things we both borrow the light of others and improve our own. Observe how exactly they repeat Christ's words. Though we cannot fully solve every difficulty we meet with in scripture, yet we must not therefore throw it by, but revolve what we cannot explain, and wait till God shall reveal even this unto us.

III. The further explication of what Christ had said.

1. See here why Christ explained it (v. 19); because he knew they were desirous to ask him, and designed it. Note, The knots we cannot untie we must bring to him who alone can give an understanding. Christ knew they were desirous to ask him, but were bashful and ashamed to ask. Note, Christ takes cognizance of pious desires, though they be not as yet offered up, the groanings that cannot be uttered, and even anticipates them with the blessings of his goodness. Christ instructed those who he knew were desirous to ask him, though they did not ask. Before we call, he answers. Another reason why Christ explained it was because he observed them canvassing this matter among themselves: "Do you enquire this among yourselves? Well, I will make it easy to you." This intimates to us who they are that Christ will teach: (1.) The humble, that confess their ignorance, for so much their enquiry implied. (2.) The diligent, that use the means they have: "Do you enquire? You shall be taught. To him that hath shall be given."

2. See here how he explained it; not by a nice and critical descant upon the words, but by bringing the thing more closely to them; he had told them of not seeing him, and seeing him, and they did not apprehend the meaning, and therefore he explains it by their sorrowing and rejoicing, because we commonly measure things according as they affect us (v. 20): You shall weep and lament, for my departure, but the world shall rejoice in it; and you shall be sorrowful, while I am absent, but, upon my return to you, your sorrow will be turned into joy. But he says nothing of the little while, because he saw that this perplexed them more than any thing; and it is of no consequence to us to know the times and the seasons. Note, Believers have joy or sorrow according as they have or have not a sight of Christ, and the tokens of his presence with them.

(1.) What Christ says here, and in v. 21, 22, of their sorrow and joy, is primarily to be understood of the present state and circumstances of the disciples, and so we have,

[1.] Their grief foretold: You shall weep and lament, and you shall be sorrowful. The sufferings of Christ could not but be the sorrow of his disciples. They wept for him because they loved him; the pain of our friend is a pain to ourselves; when they slept, it was for sorrow, Luke xxii. 45. They wept for themselves, and their own loss, and the sad apprehensions they had of what would become of them when he was gone. It could not but be a grief to lose him for whom they had left their all, and from whom they had expected so much. Christ has given notice to his disciples beforehand to expect sorrow, that they may treasure up comforts accordingly.

[2.] The world's rejoicing at the same time: But the world shall rejoice. That which is the grief of saints is the joy of sinners. First, Those that are strangers to Christ will continue in their carnal mirth, and not at all interest themselves in their sorrows. It is nothing to them that pass by, Lam. i. 12. Nay, Secondly, Those that are enemies to Christ will rejoice because they hope they have conquered him, and ruined his interest. When the chief priests had Christ upon the cross, we may suppose they made merry over him, as those that dwell on earth over the slain witnesses, Rev. xi. 10. Let it be no surprise to us if we see others triumphing, when we are trembling for the ark.

[3.] The return of joy to them in due time: But your sorrow shall be turned into joy. As the joy of the hypocrite, so the sorrow of the true Christian, is but for a moment. The disciples were glad when they saw the Lord. His resurrection was life from the dead to them, and their sorrow for Christ's sufferings was turned into a joy of such a nature as could not be damped and embittered by any sufferings of their own. They were sorrowful, and yet always rejoicing (2 Cor. vi. 10), had sorrowful lives and yet joyful hearts.

(2.) It is applicable to all the faithful followers of the Lamb, and describes the common case of Christians.

[1.] Their condition and disposition are both mournful; sorrows are their lot, and seriousness is their temper: those that are acquainted with Christ must, as he was, be acquainted with grief; they weep and lament for that which others make light of, their own sins, and the sins of those about them; they mourn with sufferers that mourn, and mourn for sinners that mourn not for themselves.

[2.] The world, at the same time, goes away with all the mirth; they laugh now, and spend their days so jovially that one would think they neither knew sorrow nor feared it. Carnal mirth and pleasures are surely none of the best things, for then the worst men would not have so large a share of them, and the favourites of heaven be such strangers to them.

[3.] Spiritual mourning will shortly be turned into eternal rejoicing. Gladness is sown for the upright in heart, that sow tears, and without doubt they will shortly reap in joy. Their sorrow will not only be followed with joy, but turned into it; for the most precious comforts take rise from pious griefs. Thus he illustrates by a similitude taken from a woman in travail, to whose sorrows he compares those of his disciples, for their encouragement; for it is the will of Christ that his people should be a comforted people.

First, Here is the similitude or parable itself (v. 21): A woman, we know, when she is in travail, hath sorrow, she is in exquisite pain, because her hour is come, the hour which nature and providence have fixed, which she has expected, and cannot escape; but as soon as she is delivered of the child, provided she be safely delivered, and the child be, though a Jabez (1 Chron. iv. 9), yet not a Benoni (Gen. xxxv. 18), then she remembers no more the anguish, her groans and complaints are over, and the after--pains are more easily borne, for joy that a man is born into the world, anthropos, one of the human race, a child, be it son or daughter, for the word signifies either. Observe,

a. The fruit of the curse, in the sorrow and pain of a woman in travail, according to the sentence (Gen. iii. 16), In sorrow shalt thou bring forth. These pains are extreme, the greatest griefs and pains are compared to them (Ps. xlviii. 6; Isa. xiii. 3; Jer. iv. 31; vi. 24), and they are inevitable, 1 Thess. v. 3. See what this world is; all its roses are surrounded with thorns, all the children of men are upon this account foolish children, that they are the heaviness of her that bore them from the very first. This comes of sin.

b. The fruit of the blessing, in the joy there is for a child born into the world. If God had not preserved the blessing in force after the fall, Be fruitful and multiply, parents could never have looked upon their children with any comfort; but what is the fruit of a blessing is matter of joy; the birth of a living child is, (a.) The parents' joy; it makes them very glad, Jer. xx. 15. Though children are certain cares, uncertain comforts, and often prove the greatest crosses, yet it is natural to us to rejoice at their birth. Could we be sure that our children, like John, would be filled with the Holy Ghost, we might, indeed, like his parents, have joy and gladness in their birth, Luke i. 14, 15. But when we consider, not only that they are born in sin, but, as it is expressed, that they are born into the world, a world of snares and a vale of tears, we shall see reason to rejoice with trembling, lest it should prove better for them that they had never been born. (b.) It is such joy as makes the anguish not to be remembered, or remembered as waters that pass away, Job xi. 16. Hæc olim meminisse juvabit. Gen. xli. 51. Now this is very proper to set forth, [a.] The sorrows of Christ's disciples in this world; they are like travailing pains, sure and sharp, but not to last long, and in order to a joyful product; they are in pain to be delivered, as the church is described (Rev. xii. 2), and the whole creation, Rom. viii. 22. And, [b.] Their joys after these sorrows, which will wipe away all tears, for the former things are passed away, Rev. xxi. 4. When they are born into that blessed world, and reap the fruit of all their services and sorrows, the toil and anguish of this world will be no more remembered, as Christ's were not, when he saw of the travail of his soul abundantly to his satisfaction, Isa. liii. 11.

Secondly, The application of the similitude (v. 22): "You now have sorrow, and are likely to have more, but I will see you again, and you me, and then all will be well."

a. Here again he tells them of their sorrow: "You now therefore have sorrow; therefore, because I am leaving you," as is intimated in the antithesis, I will see you again. Note, Christ's withdrawings are just cause of grief to his disciples. If he hide his face, they cannot be troubled. When the sun sets, the sun-flower will hang the head. And Christ takes notice of these griefs, has a bottle for the tears, and a book for the sighs, of all gracious mourners.

b. He, more largely than before, assures them of a return of joy, Ps. xxx. 5, 11. He himself went through his own griefs, and bore ours, for the joy that was set before him; and he would have us encourage ourselves with the same prospect. Three things recommend the joy:-- (a.) The cause of it: "I will see you again. I will make you a kind and friendly visit, to enquire after you, and minister comfort to you." Note, [a.] Christ will graciously return to those that wait for him, though for a small moment he has seemed to forsake them, Isa. liv. 7. Men, when they are exalted, will scarcely look upon their inferiors; but the exalted Jesus will visit his disciples. They shall not only see him in his glory, but he will see them in their meanness. [b.] Christ's returns are returns of joy to all his disciples. When clouded evidences are cleared up and interrupted communion is revived, then is the mouth filled with laughter. (b.) The cordiality of it: Your heart shall rejoice. Divine consolation put gladness into the heart. Joy in the heart is solid, and not flashy; it is secret, and that which a stranger does not intermeddle with; it is sweet, and gives a good man satisfaction in himself; it is sure, and not easily broken in upon. Christ's disciples should heartily rejoice in his returns, sincerely and greatly. (c.) The continuance of it: Your joy no man taketh from you. Men will attempt to take their joy from them; they would if they could; but they shall not prevail. Some understand it of the eternal joy of those that are glorified; those that have entered into the joy of the Lord shall go no more out. Our joys on earth we are liable to be robbed of by a thousand accidents, but heavenly joys are everlasting. I rather understand it of the spiritual joys of those that are sanctified, particularly the apostles' joy in their apostleship. Thanks be to God, says Paul, in the name of the rest, who always causes us to triumph, 2 Cor. ii. 14. A malicious world would have taken it from them, they would have lost it; but, when they took everything else from them, they could not take this; as sorrowful, yet always rejoicing. They could not rob them of their joy, because they could not separate them from the love of Christ, could not rob them of their God, nor of their treasure in heaven.
Adam Clarke: Commentary on the Bible - 1831
16:16: A little while - He had but a few hours to live.
And ye shall not see me - I shall be hidden from your view in the grave.
Again a little while - In three days after my death:
Ye shall see me - I will rise again, and show myself to you. Or, As I am going by my ascension to the Father, in a short time, ye shall see me personally no more; but in a little while I shall pour out my Spirit upon you, and others through your ministry; and ye shall see me virtually in the great and wonderful work which shall then take place in the hearts and lives of men.
This may also refer to his coming again to destroy the Jewish state, and also to judge the world; but how can this latter be said to be in a little while? Because a thousand years are but as a day in the sight of God: Psa 90:4.
Albert Barnes: Notes on the Bible - 1834
16:16: A little while - His death would occur in a short time. It took place the next day. See Joh 14:19.
Ye shall not see me - That is, he would be concealed from their view in the tomb.
And again a little while - After three days he would rise again and appear to their view.
Because I go ... - Because it is a part of the plan that I should ascend to God, it is necessary that I should rise from the grave, and then you will see me, and have evidence that I am still your Friend. Compare Joh 7:33. Here are three important events foretold for the consolation of the disciples; yet they were stated in such a manner that, in their circumstances and with their prejudices, it appeared difficult to understand him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:16: A: Joh 16:5, Joh 16:10, Joh 16:17-19, Joh 7:33, Joh 12:35, Joh 13:33, Joh 14:19
a little while: Joh 20:19-29, Joh 21:1-23; Act 1:3, Act 10:40, Act 10:41; Co1 15:5-9
because: Joh 16:28, Joh 13:3, Joh 17:5, Joh 17:13; Mar 16:19; Heb 12:2
Geneva 1599
16:16 (6) A (f) little while, and ye shall not see me: and again, a little while, and ye shall see me, (g) because I go to the Father.
(6) The grace of the Holy Spirit is a most distinct mirror in which Christ is truly beheld with the most sharp sighted eyes of faith, and not with the blurred eyes of the flesh: and by this we feel a continual joy even in the midst of sorrows.
(f) When a little time is past.
(g) For I go on to eternal glory, so that I will be much more present with you than I was before: for then you will feel indeed what I am, and what I am able to do.
John Gill
16:16 A little while and ye shall not see me,.... Meaning, that he should be quickly taken from them by death. And in a very little time after this, having put up a prayer for them, recorded in the next chapter, he went into the garden, where he was met by Judas with his band of men, who laid hold on him, bound him, and led him first to Annas, then to Caiaphas, and from him to Pilate, when all the disciples forsook him and fled, and saw him no more in this mortal state, except Peter and John. He took his trial, was soon condemned, and crucified, and laid in the dark tomb, and silent grave, where, for a while, he was out of sight.
And again, a little while and ye shall see me; referring either to his rising again the third day from his death, as was prophesied of, Hos 6:2; and was typified by Jonah's lying three days and three nights in the whale's belly, when he appeared to, and was seen by his disciples, to their great joy; or else to the short time in which he was to be, and was seen by them; namely, forty days between his resurrection and ascension; a longer stay it was not necessary he should make, for he had other work to do, for himself and them:
because I go to the Father; to give an account of the work he had finished on earth; to carry in his blood, righteousness, and sacrifice; to present himself to his Father on behalf of his people; to appear in the presence of God for them; to be their advocate, plead their cause, and make intercession for them, and take possession of heaven in their name; to take his place at the right hand of God in their nature; to receive a kingdom for himself, and then return.
John Wesley
16:16 A little while and ye shall not see me - When I am buried: and again, a little while, and ye shall see me - When I am risen: because I go to my Father - I die and rise again, in order to ascend to my Father.
Robert Jamieson, A. R. Fausset and David Brown
16:16 A little while, and ye shall not see me; and again a little while, and ye shall see me, because I go to the Father--The joy of the world at their not seeing Him seems to show that His removal from them by death was what He meant; and in that case, their joy at again seeing Him points to their transport at His reappearance amongst them on His Resurrection, when they could no longer doubt His identity. At the same time the sorrow of the widowed Church in the absence of her Lord in the heavens, and her transport at His personal return, are certainly here expressed.
16:1716:17: Ասէին ոմանք յաշակերտաց անտի ցմիմեանս. Զի՞նչ է այս՝ զոր ասէս ցմեզ, թէ փոքր մի՝ եւ ո՛չ տեսանէք զիս, եւ դարձեալ սակաւիկ մի՝ եւ տեսանիցէք զիս. եւ եթէ ես առ Հայր իմ երթամ[1955]։ [1955] Ոմանք. Զոր ասէ. կամ՝ ասէն ցմեզ... առ Հայր երթամ։
17. Աշակերտներից ոմանք միմեանց ասում էին. «Ի՞նչ է այս, որ մեզ ասում է, թէ՝ մի քիչ եւս, եւ ինձ չէք տեսնի. եւ դարձեալ, թէ՝ մի քիչ եւս, եւ ինձ կը տեսնէք եւ թէ՝ ես գնում եմ իմ Հօր մօտ»:
17 Ասոր համար աշակերտներէն ոմանք իրարու կ’ըսէին. «Ի՞նչ է այս որ մեզի կ’ըսէ թէ՝ ‘Քիչ մը ատենէն ա՛լ զիս պիտի չտեսնէք եւ դարձեալ քիչ մը ատենէն զիս պիտի տեսնէք, քանզի ես Հօրը կ’երթամ’»։
Ասէին ոմանք յաշակերտաց անտի ցմիմեանս. Զի՞նչ է այս զոր ասէս ցմեզ թէ` Փոքր մի` եւ ոչ տեսանէք զիս, եւ դարձեալ սակաւիկ մի` եւ տեսանիցէք զիս, եւ թէ` Ես առ Հայր երթամ:

16:17: Ասէին ոմանք յաշակերտաց անտի ցմիմեանս. Զի՞նչ է այս՝ զոր ասէս ցմեզ, թէ փոքր մի՝ եւ ո՛չ տեսանէք զիս, եւ դարձեալ սակաւիկ մի՝ եւ տեսանիցէք զիս. եւ եթէ ես առ Հայր իմ երթամ[1955]։
[1955] Ոմանք. Զոր ասէ. կամ՝ ասէն ցմեզ... առ Հայր երթամ։
17. Աշակերտներից ոմանք միմեանց ասում էին. «Ի՞նչ է այս, որ մեզ ասում է, թէ՝ մի քիչ եւս, եւ ինձ չէք տեսնի. եւ դարձեալ, թէ՝ մի քիչ եւս, եւ ինձ կը տեսնէք եւ թէ՝ ես գնում եմ իմ Հօր մօտ»:
17 Ասոր համար աշակերտներէն ոմանք իրարու կ’ըսէին. «Ի՞նչ է այս որ մեզի կ’ըսէ թէ՝ ‘Քիչ մը ատենէն ա՛լ զիս պիտի չտեսնէք եւ դարձեալ քիչ մը ատենէն զիս պիտի տեսնէք, քանզի ես Հօրը կ’երթամ’»։
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16:1717: Тут [некоторые] из учеников Его сказали один другому: что это Он говорит нам: вскоре не увидите Меня, и опять вскоре увидите Меня, и: Я иду к Отцу?
16:17  εἶπαν οὗν ἐκ τῶν μαθητῶν αὐτοῦ πρὸς ἀλλήλους, τί ἐστιν τοῦτο ὃ λέγει ἡμῖν, μικρὸν καὶ οὐ θεωρεῖτέ με, καὶ πάλιν μικρὸν καὶ ὄψεσθέ με; καί, ὅτι ὑπάγω πρὸς τὸν πατέρα;
16:17. Εἶπαν (They-said) οὖν (accordingly,"ἐκ (out) τῶν (of-the-ones) μαθητῶν (of-learners) αὐτοῦ (of-it,"πρὸς (toward) ἀλλήλους ( to-one-to-other ,"Τί (What-one) ἐστιν (it-be) τοῦτο (the-one-this) ὃ (to-which) λέγει (it-fortheth) ἡμῖν (unto-us,"Μικρὸν (To-small) καὶ (and) οὐ (not) θεωρεῖτέ (ye-surveil-unto) με, (to-me,"καὶ (and) πάλιν (unto-furthered) μικρὸν (to-small) καὶ (and) ὄψεσθέ ( ye-shall-behold ) με; (to-me?"καί (and,"Ὅτι (To-which-a-one) ὑπάγω (I-lead-under) πρὸς (toward) τὸν (to-the-one) πατέρα; (to-a-Father?"
16:17. dixerunt ergo ex discipulis eius ad invicem quid est hoc quod dicit nobis modicum et non videbitis me et iterum modicum et videbitis me et quia vado ad PatremThen some of his disciples said one to another: What is this that he saith to us: A little while, and you shall not see me: and again a little while, and you shall see me, and, Because I go to the Father?
17. of his disciples therefore said one to another, What is this that he saith unto us, A little while, and ye behold me not; and again a little while, and ye shall see me: and, Because I go to the Father?
16:17. Then some of his disciples said to one another: “What is this, that he is saying to us: ‘A little while, and you will not see me,’ and ‘Again a little while, and you will see me,’ and, ‘For I am going to the Father?’ ”
16:17. Then said [some] of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me: and again, a little while, and ye shall see me: and, Because I go to the Father?
Then said [some] of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me: and again, a little while, and ye shall see me: and, Because I go to the Father:

17: Тут [некоторые] из учеников Его сказали один другому: что это Он говорит нам: вскоре не увидите Меня, и опять вскоре увидите Меня, и: Я иду к Отцу?
16:17  εἶπαν οὗν ἐκ τῶν μαθητῶν αὐτοῦ πρὸς ἀλλήλους, τί ἐστιν τοῦτο ὃ λέγει ἡμῖν, μικρὸν καὶ οὐ θεωρεῖτέ με, καὶ πάλιν μικρὸν καὶ ὄψεσθέ με; καί, ὅτι ὑπάγω πρὸς τὸν πατέρα;
16:17. dixerunt ergo ex discipulis eius ad invicem quid est hoc quod dicit nobis modicum et non videbitis me et iterum modicum et videbitis me et quia vado ad Patrem
Then some of his disciples said one to another: What is this that he saith to us: A little while, and you shall not see me: and again a little while, and you shall see me, and, Because I go to the Father?
16:17. Then some of his disciples said to one another: “What is this, that he is saying to us: ‘A little while, and you will not see me,’ and ‘Again a little while, and you will see me,’ and, ‘For I am going to the Father?’ ”
16:17. Then said [some] of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me: and again, a little while, and ye shall see me: and, Because I go to the Father?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: Ученики никак не могли согласовать в своем представлении все изречения Христа о будущем свидании Его с ними. То Он говорил, что пройдет немало времени до того, как Он увидится с ними, что им придется до этого пройти еще путь разных страданий (16:2), то Он говорил, что скоро придет к ним, как только приготовит им обители на небе (14:3), так что они могли полагать, что разлука продолжится только несколько часов. Таким образом, апостолов смущало уже это выражение "вскоре".

Затем приводили их в смущение слова Господа: "Я иду к Отцу", Некоторые, вероятно, склонялись видеть в этих словах намек на славное отшествие Христа на небо, подобное тому, какого удостоен был пророк Илия, при удалении которого от земли явилась с неба огненная колесница и кони огненные (4Цар. 2:11). При таком предположении представлялось непонятным, о каком же скором возвращении Своем говорит Христос. Разве пребывание Его на небе будет непродолжительным? Но этому противоречило то, что говорил Господь апостолам раньше (13:36-14:3). Они еще могли бы представить себе, что Христос явится им в последнее Свое пришествие, когда Он придет судить мир (Мф. 19:28). Но это "вскоре" приводило в смущение все их представления, сложившиеся у них ранее.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:17: said: Joh 16:1, Joh 16:5, Joh 16:19, Joh 12:16, Joh 14:5, Joh 14:22; Mar 9:10, Mar 9:32; Luk 9:45, Luk 18:34
John Gill
16:17 Then said some of his disciples among themselves,.... It may be, some of them might better understand the meaning of Christ than others, or they might all be ignorant of it; for before the effusion of the Spirit on them, they were attended with a great deal of ignorance; and what through their being overwhelmed at this time with sorrow, and what with their national sentiments they retained about a temporal kingdom, they understood very little of what Christ said to them concerning his death, the nature, use, and end of it. Wherefore some might make the motion first, and inquire,
what is this that he saith unto us, a little while and ye shall not see me? they knew not what he meant by it, though he had so often and so clearly spoken of his death unto them: and as ignorant were they what he should design by saying,
and again a little while and ye shall see me; though he had expressly told them, in so many words, some time ago, that whereas he should die, he should rise again the third day: and as much at a loss were they to guess what he should intend by the reason he gives,
and because I go to the Father; though he had often mentioned it already, and as what might be matter of joy unto them.
16:1816:18: Եւ ասէին. Զի՞նչ իցէ այն փոքր մեւս եւսն, չգիտե՛մք զինչ խօսի[1956]։ [1956] Ոմանք. Չգիտեմք զինչ խօսիս։
18. Եւ ասում էին. «Ի՞նչ է այն «մի քիչ եւս» -ը. չենք հասկանում, թէ ինչ է խօսում»:
18 Ու կ’ըսէին. «Ի՞նչ պիտի ըլլայ այն ‘Քիչ մըն ալ’ը՝ որ կ’ըսէ. չենք գիտեր ի՞նչ ըսել կ’ուզէ»։
Եւ ասէին. Զի՞նչ իցէ այն Փոքր մեւս եւսն. չգիտեմք զի՛նչ խօսի:

16:18: Եւ ասէին. Զի՞նչ իցէ այն փոքր մեւս եւսն, չգիտե՛մք զինչ խօսի[1956]։
[1956] Ոմանք. Չգիտեմք զինչ խօսիս։
18. Եւ ասում էին. «Ի՞նչ է այն «մի քիչ եւս» -ը. չենք հասկանում, թէ ինչ է խօսում»:
18 Ու կ’ըսէին. «Ի՞նչ պիտի ըլլայ այն ‘Քիչ մըն ալ’ը՝ որ կ’ըսէ. չենք գիտեր ի՞նչ ըսել կ’ուզէ»։
zohrab-1805▾ eastern-1994▾ western am▾
16:1818: Итак они говорили: что это говорит Он: 'вскоре'? Не знаем, что говорит.
16:18  ἔλεγον οὗν, τί ἐστιν τοῦτο [ὃ λέγει], τὸ μικρόν; οὐκ οἴδαμεν τί λαλεῖ.
16:18. ἔλεγον (They-were-forthing) οὖν (accordingly,"Τί (What-one) ἐστιν (it-be) τοῦτο (the-one-this) ὃ (to-which) λέγει (it-fortheth) μικρόν; (to-small?"οὐκ (Not) οἴδαμεν (we-had-come-to-see) [τί "[to-what-one) λαλεῖ]. (it-speaketh-unto]."
16:18. dicebant ergo quid est hoc quod dicit modicum nescimus quid loquiturThey said therefore: What is this that he saith, A little while? We know not what he speaketh.
18. They said therefore, What is this that he saith, A little while? We know not what he saith.
16:18. And they said: “What is this, that he is saying, ‘A little while?’ We do not understand what he is saying.”
16:18. They said therefore, What is this that he saith, A little while? we cannot tell what he saith.
They said therefore, What is this that he saith, A little while? we cannot tell what he saith:

18: Итак они говорили: что это говорит Он: 'вскоре'? Не знаем, что говорит.
16:18  ἔλεγον οὗν, τί ἐστιν τοῦτο [ὃ λέγει], τὸ μικρόν; οὐκ οἴδαμεν τί λαλεῖ.
16:18. dicebant ergo quid est hoc quod dicit modicum nescimus quid loquitur
They said therefore: What is this that he saith, A little while? We know not what he speaketh.
16:18. And they said: “What is this, that he is saying, ‘A little while?’ We do not understand what he is saying.”
16:18. They said therefore, What is this that he saith, A little while? we cannot tell what he saith.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:18: What is this that he saith - They knew from what he had said that he was to die, but knew not what he meant by their seeing him again in a little time.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:18: we: Mat 16:9-11; Luk 24:25; Heb 5:12
John Gill
16:18 They said therefore,.... One, and all of them; the inquiry became universal;
what is this that he saith, a little while? it seems as if this phrase was the most intricate and perplexing to them; for whatever conceptions they might have of not seeing, and seeing him again, as expressive of his going from them, and returning to them, yet had no notion at all what he should mean by "a little while": and therefore add,
we cannot tell what he saith: they knew his words, but not his meaning.
16:1916:19: Գիտաց Յիսուս եթէ կամին ցնա՛ հարցանել. եւ ասէ ցնոսա. Վասն այդորիկ խնդրէք ընդ միմեանս՝ զի ասացի՝ թէ փոքր մի՝ եւ ո՛չ տեսանէք զիս, եւ դարձեալ սակաւիկ մեւս եւս տեսանիցէք զիս[1957]։ [1957] Ոմանք. Եթէ կամէին ցնա հար՛՛... վասն այդորիկ խնդրեցէք... միւս եւս, եւ տեսա՛՛։
19. Յիսուս իմացաւ, որ ուզում են իրեն հարց տալ, եւ նրանց ասաց. «Դրա՞ համար էիք միմեանց հարցնում, որ ասացի, թէ՝ մի փոքր ժամանակ, եւ ինձ չէք տեսնի. եւ դարձեալ՝ մի քիչ եւս, եւ կը տեսնէք ինձ:
19 Յիսուս իմանալով որ կ’ուզեն իրեն հարցնել, ըսաւ անոնց. «Ատո՞ր համար իրարու կը հարցնէք, որ ըսի թէ՝ ‘Քիչ մը ատենէն ա՛լ զիս պիտի չտեսնէք եւ դարձեալ քիչ մը ատենէն զիս պիտի տեսնէք’։
Գիտաց Յիսուս եթէ կամէին ցնա հարցանել, եւ ասէ ցնոսա. Վասն այդորի՞կ խնդրէք ընդ միմեանս զի ասացի թէ` Փոքր մի` եւ ոչ տեսանէք զիս, եւ դարձեալ սակաւիկ մեւս եւս` եւ տեսանիցէք զիս:

16:19: Գիտաց Յիսուս եթէ կամին ցնա՛ հարցանել. եւ ասէ ցնոսա. Վասն այդորիկ խնդրէք ընդ միմեանս՝ զի ասացի՝ թէ փոքր մի՝ եւ ո՛չ տեսանէք զիս, եւ դարձեալ սակաւիկ մեւս եւս տեսանիցէք զիս[1957]։
[1957] Ոմանք. Եթէ կամէին ցնա հար՛՛... վասն այդորիկ խնդրեցէք... միւս եւս, եւ տեսա՛՛։
19. Յիսուս իմացաւ, որ ուզում են իրեն հարց տալ, եւ նրանց ասաց. «Դրա՞ համար էիք միմեանց հարցնում, որ ասացի, թէ՝ մի փոքր ժամանակ, եւ ինձ չէք տեսնի. եւ դարձեալ՝ մի քիչ եւս, եւ կը տեսնէք ինձ:
19 Յիսուս իմանալով որ կ’ուզեն իրեն հարցնել, ըսաւ անոնց. «Ատո՞ր համար իրարու կը հարցնէք, որ ըսի թէ՝ ‘Քիչ մը ատենէն ա՛լ զիս պիտի չտեսնէք եւ դարձեալ քիչ մը ատենէն զիս պիտի տեսնէք’։
zohrab-1805▾ eastern-1994▾ western am▾
16:1919: Иисус, уразумев, что хотят спросить Его, сказал им: о том ли спрашиваете вы один другого, что Я сказал: вскоре не увидите Меня, и опять вскоре увидите Меня?
16:19  ἔγνω [ὁ] ἰησοῦς ὅτι ἤθελον αὐτὸν ἐρωτᾶν, καὶ εἶπεν αὐτοῖς, περὶ τούτου ζητεῖτε μετ᾽ ἀλλήλων ὅτι εἶπον, μικρὸν καὶ οὐ θεωρεῖτέ με, καὶ πάλιν μικρὸν καὶ ὄψεσθέ με;
16:19. ἔγνω (It-had-acquainted,"Ἰησοῦς (an-Iesous,"ὅτι (to-which-a-one) ἤθελον (they-were-determining) αὐτὸν (to-it) ἐρωτᾷν, (to-entreat-unto,"καὶ (and) εἶπεν (it-had-said) αὐτοῖς (unto-them,"Περὶ (About) τούτου (of-the-one-this) ζητεῖτε (ye-seek-unto) μετ' (with) ἀλλήλων ( of-one-to-other ) ὅτι (to-which-a-one) εἶπον (I-had-said,"Μικρὸν (To-small) καὶ (and) οὐ (not) θεωρεῖτέ (ye-surveileth) με, (to-me,"καὶ (and) πάλιν (unto-furthered) μικρὸν (to-small) καὶ (and) ὄψεσθέ ( ye-shall-behold ) με; (to-me?"
16:19. cognovit autem Iesus quia volebant eum interrogare et dixit eis de hoc quaeritis inter vos quia dixi modicum et non videbitis me et iterum modicum et videbitis meAnd Jesus knew that they had a mind to ask him. And he said to them: Of this do you inquire among yourselves, because I said: A little while, and you shall not see me; and again a little while, and you shall see me?
19. Jesus perceived that they were desirous to ask him, and he said unto them, Do ye inquire among yourselves concerning this, that I said, A little while, and ye behold me not, and again a little while, and ye shall see me?
16:19. But Jesus realized that they wanted to question him, and so he said to them: “Are you inquiring among yourselves about this, that I said: ‘A little while, and you will not see me, and again a little while, and you will see me?’
16:19. Now Jesus knew that they were desirous to ask him, and said unto them, Do ye inquire among yourselves of that I said, A little while, and ye shall not see me: and again, a little while, and ye shall see me?
Now Jesus knew that they were desirous to ask him, and said unto them, Do ye enquire among yourselves of that I said, A little while, and ye shall not see me: and again, a little while, and ye shall see me:

19: Иисус, уразумев, что хотят спросить Его, сказал им: о том ли спрашиваете вы один другого, что Я сказал: вскоре не увидите Меня, и опять вскоре увидите Меня?
16:19  ἔγνω [ὁ] ἰησοῦς ὅτι ἤθελον αὐτὸν ἐρωτᾶν, καὶ εἶπεν αὐτοῖς, περὶ τούτου ζητεῖτε μετ᾽ ἀλλήλων ὅτι εἶπον, μικρὸν καὶ οὐ θεωρεῖτέ με, καὶ πάλιν μικρὸν καὶ ὄψεσθέ με;
16:19. cognovit autem Iesus quia volebant eum interrogare et dixit eis de hoc quaeritis inter vos quia dixi modicum et non videbitis me et iterum modicum et videbitis me
And Jesus knew that they had a mind to ask him. And he said to them: Of this do you inquire among yourselves, because I said: A little while, and you shall not see me; and again a little while, and you shall see me?
16:19. But Jesus realized that they wanted to question him, and so he said to them: “Are you inquiring among yourselves about this, that I said: ‘A little while, and you will not see me, and again a little while, and you will see me?’
16:19. Now Jesus knew that they were desirous to ask him, and said unto them, Do ye inquire among yourselves of that I said, A little while, and ye shall not see me: and again, a little while, and ye shall see me?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: 21: 22: По поводу недоумения, с каким разговаривали между собою ученики о смысле изречения Христа: "вскоре не увидите Меня, и опять вскоре увидите Меня", Господь опять повторяет, что печаль и рыдание о Его смерти (в 20-м ст. глаг. qrenein означает плач по умершем ср. Мф. 2:18) быстро заменятся среди учеников ликованием - по причине, конечно, воскресения Христа из мертвых. Мир будет торжествовать, думая, что он одержал победу над Христом, и эта радость мира еще сильнее опечалит учеников Христовых, и так уже пораженных смертью Учителя. Но то и другое будет очень недолговременно. Переворот совершится быстро и неожиданно. Так женщина неожиданно, иногда среди пирующих или будучи занята какою-нибудь работой, чувствует наступление болезненных родовых приступов! Но Христос хочет изобразить не только неожиданность Своего воскресения для учеников, но и особенно радостный его характер. Радость учеников, когда они увидят Христа воскресшего, может быть сравнена с той полнотой радости, какую чувствует только что благополучно разрешившаяся от бремени женщина. Она сразу забывает о всех муках, какие потерпела во время родов, и вся полна радостью от того, что видит своего ребенка. Некоторые толкователи продолжают сравнение, начатое Спасителем, и далее. Они сравнивают Его с новорожденным, как вошедшего в новую жизнь по воскресении, как нового Адама (1Кор. 15:45). Но с таким расширением образа, взятого Христом, нельзя согласиться, потому что, если Христос и может быть назван Новорожденным, то ученики уже ни в каком случае не могут иметь отношения к новому рождению Христа: они менее всего, как оставившие своего Учителя, принимали участие в Его рождении в новую жизнь.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:19: Jesus: Joh 16:30, Joh 2:24, Joh 2:25, Joh 21:17; Psa 139:1-4; Mat 6:8, Mat 9:4; Mar 9:33, Mar 9:34; Heb 4:13; Rev 2:23
A little: Joh 16:16, Joh 7:33, Joh 13:33, Joh 14:19
John Gill
16:19 Now Jesus knew that they were desirous to ask him,.... This is a proof of Christ's deity, that he is the omniscient God who knows all things, what is in man, even the secrets of the heart; for he not only knew the whisperings of the disciples, and their inquiries among themselves about the sense of his words, but also their secret desires to ask him concerning it:
and said unto them, do ye inquire among yourselves of that I said, a little while and ye shall not see me, and again a little while and ye shall see me? which he said before they could put the question to him, they being bashful, and backward, through fear or shame; and which not only confirms what is before observed of his omniscience, but also shows his readiness to open his mind and meaning, and explain himself to his disciples, as he does in the following words.
John Wesley
16:19 Jesus said to them - Preventing their question.
16:2016:20: Ամէն ամէն ասե՛մ ձեզ, զի լացջիք եւ ողբասջիք դուք, եւ աշխարհ խնդասցէ՛. դուք տրտմեսջիք, այլ տրտմութիւն ձեր յուրախութի՛ւն եղիցի[1958]։ [1958] Ոմանք. Եւ աշխարհս խն՛՛.. ուրախութիւն եղիցի։
20. Ճշմարիտ, ճշմարիտ եմ ասում ձեզ, որ դուք պիտի լաք եւ պիտի ողբաք, իսկ աշխարհը ուրախ պիտի լինի. դուք պիտի տրտմէք, բայց ձեր տրտմութիւնը ուրախութեան պիտի փոխուի:
20 Ճշմարիտ ճշմարիտ կ’ըսեմ ձեզի, ‘Դուք պիտի լաք ու ողբաք, բայց աշխարհ պիտի ուրախանայ. դուք պիտի տրտմիք, սակայն ձեր տրտմութիւնը ուրախութեան պիտի փոխուի’։
Ամէն ամէն ասեմ ձեզ, զի լացջիք եւ ողբասջիք դուք, եւ աշխարհ խնդասցէ. դուք տրտմեսջիք, այլ տրտմութիւն ձեր յուրախութիւն եղիցի:

16:20: Ամէն ամէն ասե՛մ ձեզ, զի լացջիք եւ ողբասջիք դուք, եւ աշխարհ խնդասցէ՛. դուք տրտմեսջիք, այլ տրտմութիւն ձեր յուրախութի՛ւն եղիցի[1958]։
[1958] Ոմանք. Եւ աշխարհս խն՛՛.. ուրախութիւն եղիցի։
20. Ճշմարիտ, ճշմարիտ եմ ասում ձեզ, որ դուք պիտի լաք եւ պիտի ողբաք, իսկ աշխարհը ուրախ պիտի լինի. դուք պիտի տրտմէք, բայց ձեր տրտմութիւնը ուրախութեան պիտի փոխուի:
20 Ճշմարիտ ճշմարիտ կ’ըսեմ ձեզի, ‘Դուք պիտի լաք ու ողբաք, բայց աշխարհ պիտի ուրախանայ. դուք պիտի տրտմիք, սակայն ձեր տրտմութիւնը ուրախութեան պիտի փոխուի’։
zohrab-1805▾ eastern-1994▾ western am▾
16:2020: Истинно, истинно говорю вам: вы восплачете и возрыдаете, а мир возрадуется; вы печальны будете, но печаль ваша в радость будет.
16:20  ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι κλαύσετε καὶ θρηνήσετε ὑμεῖς, ὁ δὲ κόσμος χαρήσεται· ὑμεῖς λυπηθήσεσθε, ἀλλ᾽ ἡ λύπη ὑμῶν εἰς χαρὰν γενήσεται.
16:20. ἀμὴν (Amen) ἀμὴν (amen) λέγω (I-forth) ὑμῖν (unto-ye) ὅτι (to-which-a-one) κλαύσετε (ye-shall-sob) καὶ (and) θρηνήσετε (ye-shall-wail-unto,"ὑμεῖς, (ye,"ὁ (the-one) δὲ (moreover) κόσμος (a-configuration) χαρήσεται: (it-shall-have-been-joyed) ὑμεῖς (ye) λυπηθήσεσθε, (ye-shall-be-saddened-unto,"ἀλλ' (other) ἡ (the-one) λύπη (a-saddening) ὑμῶν (of-ye) εἰς (into) χαρὰν (to-a-joy) γενήσεται . ( it-shall-become )
16:20. amen amen dico vobis quia plorabitis et flebitis vos mundus autem gaudebit vos autem contristabimini sed tristitia vestra vertetur in gaudiumAmen, amen, I say to you, that you shall lament and weep, but the world shall rejoice: and you shall be made sorrowful, but your sorrow shall be turned into joy.
20. Verily, verily, I say unto you, that ye shall weep and lament, but the world shall rejoice: ye shall be sorrowful, but your sorrow shall be turned into joy.
16:20. Amen, amen, I say to you, that you shall mourn and weep, but the world will rejoice. And you shall be greatly saddened, yet your sorrow shall be turned into joy.
16:20. Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy.
Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy:

20: Истинно, истинно говорю вам: вы восплачете и возрыдаете, а мир возрадуется; вы печальны будете, но печаль ваша в радость будет.
16:20  ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι κλαύσετε καὶ θρηνήσετε ὑμεῖς, ὁ δὲ κόσμος χαρήσεται· ὑμεῖς λυπηθήσεσθε, ἀλλ᾽ ἡ λύπη ὑμῶν εἰς χαρὰν γενήσεται.
16:20. amen amen dico vobis quia plorabitis et flebitis vos mundus autem gaudebit vos autem contristabimini sed tristitia vestra vertetur in gaudium
Amen, amen, I say to you, that you shall lament and weep, but the world shall rejoice: and you shall be made sorrowful, but your sorrow shall be turned into joy.
16:20. Amen, amen, I say to you, that you shall mourn and weep, but the world will rejoice. And you shall be greatly saddened, yet your sorrow shall be turned into joy.
16:20. Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:20: Ye shall weep and lament - To see me crucified and laid in the grave.
But the world shall rejoice - The chief priests, scribes, Pharisees, and persecuting Jews in general, will triumph, hoping that their bad cause is crowned with success.
But your sorrow shall be turned into joy - When ye see me risen from the dead.
It is very evident that our Lord uses the word world, in several parts of this discourse of his, to signify the unbelieving and rebellious Jews.
Albert Barnes: Notes on the Bible - 1834
16:20: Ye shall weep ... - At my crucifixion, sufferings, and death. Compare Luk 23:27.
The world - Wicked men. The term world is frequently used in this sense. See Joh 16:8. It refers particularly, here, to the Jews who sought his death, and who would rejoice that their object was obtained.
Shall be turned into joy - You will not only rejoice at my resurrection, but even my death, now the object of so much grief to you, will be to you a source of unspeakable joy. It will procure for you peace and pardon in this life, and eternal joy in the world to come. Thus their greatest apparent calamity would be to them, finally, the source of their highest comfort; and though then they could not see how it could be, yet if they had known the whole case they would have seen that they might rejoice. As it was, they were to be consoled by the assurance of the Saviour that it would be for their good. And thus, in our afflictions, if we could see the whole case, we should rejoice. As it is, when they appear dark and mysterious, we may trust in the promise of God that they will be for our welfare. We may also remark here that the apparent triumphs of the wicked, though they may produce grief at present in the minds of Christians, will be yet overruled for good. Their joy shall be turned into mourning, and the mourning of Christians into joy; and wicked men may be doing the very thing - as they were in the crucifixion of the Lord Jesus - that shall yet be made the means of promoting the glory of God and the good of his people, Psa 76:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:20: That: Joh 16:6, Joh 16:33, Joh 19:25-27; Mar 14:72, Mar 16:10; Luk 22:45, Luk 22:62, Luk 23:47-49, Luk 24:17, Luk 24:21
but the: Job 20:5; Mat 21:38, Mat 27:39-44, Mat 27:62-66; Mar 15:29-32; Rev 11:10, Rev 18:7
your: Psa 30:5, Psa 30:11, Psa 40:1-3, Psa 97:11, Psa 126:5, Psa 126:6; Isa 12:1, Isa 25:8, Isa 25:9, Isa 61:3, Isa 66:5; Jer 31:9-14, Jer 31:25; Mat 5:4; Luk 6:21; Act 2:46, Act 2:47, Act 5:41; Rom 5:2, Rom 5:3, Rom 5:11; Co2 6:10; Gal 5:22; Th1 1:6; Th2 2:16, Th2 2:17; Jam 1:2; Pe1 1:6-8; Jde 1:24; Rev 7:14-17
John Gill
16:20 Verily, verily, I say unto you,.... A strong asseveration, a way of speaking often used by him, when he solemnly affirms any thing, and would assure of the truth of it, as here:
that ye shall weep and lament; meaning at his death, when he should be removed from them, so that they should not see him; when they should be filled with inward grief on account thereof, and express it by mournful gestures, and a doleful voice; and which was fulfilled in them, Mk 16:10; and how pensive the two disciples were that were going to Emmaus, it is easy to observe from the account given of them;
but the world shall rejoice; the unbelieving Jews; and not only the common people, but the chief priests, with the Scribes and elders, mocked at him, insulted him, and triumphed over him when on the cross, being glad at heart they had got him there; imagining now, that it was all over, the day was their own, and they should be no more disturbed by Christ and his followers:
and ye shall be sorrowful; Christ repeats it again, and uses a variety of words to express the greatness of their sorrow, and the many ways in which they would signify it:
but your sorrow shall be turned into joy; as it was, when he was raised from the dead, which was so wonderful and surprising to them, that for joy they could scarce believe their own eyes; it being a mercy unexpected, though they had been told of it, and too great for them to enjoy; yea, that very thing which was the occasion of their sorrow, became the foundation of their joy; namely, the death of Christ, salvation, and all the benefits and blessings of grace coming to them in this way.
John Wesley
16:20 Ye will weep and lament - When ye see me dead; but your sorrow will be turned into joy - When ye see me risen.
16:2116:21: Կին յորժամ ծնանիցի՝ տրտմութի՛ւն է նմա, զի հասեա՛լ է ժամ նորա. այլ յորժամ ծնցի զմանուկն, ո՛չ եւս յիշէ զնեղութիւնն վասն խնդութեանն, զի ծնաւ մա՛րդ յաշխարհ[1959]։ [1959] Ոմանք. Ո՛չ եւս յիշեսցէ զնեղ՛՛։
21. Երբ կինը ծննդաբերում է, նրա համար տրտմութիւն է, որովհետեւ նրա ժամը հասած է. բայց երբ մանկանը ծնի, այլեւս չի յիշում նեղութիւնը՝ ուրախութեան պատճառով, որ աշխարհում մի մարդ ծնուեց:
21 Կին մը երբ ծնանելու վրայ է՝ տրտմութիւն կ’ունենայ, վասն զի իր ժամը հասած է. բայց երբ տղան ծնանի, ա՛լ նեղութիւնը միտքը չի բերեր ուրախութենէն՝ քանի որ մարդ մը աշխարհ եկաւ։
Կին յորժամ ծնանիցի, տրտմութիւն է նմա, զի հասեալ է ժամ նորա. այլ յորժամ ծնցի զմանուկն, ոչ եւս յիշէ զնեղութիւնն վասն խնդութեանն, զի ծնաւ մարդ յաշխարհ:

16:21: Կին յորժամ ծնանիցի՝ տրտմութի՛ւն է նմա, զի հասեա՛լ է ժամ նորա. այլ յորժամ ծնցի զմանուկն, ո՛չ եւս յիշէ զնեղութիւնն վասն խնդութեանն, զի ծնաւ մա՛րդ յաշխարհ[1959]։
[1959] Ոմանք. Ո՛չ եւս յիշեսցէ զնեղ՛՛։
21. Երբ կինը ծննդաբերում է, նրա համար տրտմութիւն է, որովհետեւ նրա ժամը հասած է. բայց երբ մանկանը ծնի, այլեւս չի յիշում նեղութիւնը՝ ուրախութեան պատճառով, որ աշխարհում մի մարդ ծնուեց:
21 Կին մը երբ ծնանելու վրայ է՝ տրտմութիւն կ’ունենայ, վասն զի իր ժամը հասած է. բայց երբ տղան ծնանի, ա՛լ նեղութիւնը միտքը չի բերեր ուրախութենէն՝ քանի որ մարդ մը աշխարհ եկաւ։
zohrab-1805▾ eastern-1994▾ western am▾
16:2121: Женщина, когда рождает, терпит скорбь, потому что пришел час ее; но когда родит младенца, уже не помнит скорби от радости, потому что родился человек в мир.
16:21  ἡ γυνὴ ὅταν τίκτῃ λύπην ἔχει, ὅτι ἦλθεν ἡ ὥρα αὐτῆς· ὅταν δὲ γεννήσῃ τὸ παιδίον, οὐκέτι μνημονεύει τῆς θλίψεως διὰ τὴν χαρὰν ὅτι ἐγεννήθη ἄνθρωπος εἰς τὸν κόσμον.
16:21. ἡ (The-one) γυνὴ (a-woman) ὅταν (which-also-ever) τίκτῃ (it-might-produce,"λύπην (to-a-saddening) ἔχει, (it-holdeth,"ὅτι (to-which-a-one) ἦλθεν (it-had-came,"ἡ (the-one) ὥρα (an-hour) αὐτῆς: (of-it) ὅταν (which-also-ever) δὲ (moreover) γεννήσῃ (it-might-have-generated-unto) τὸ (to-the-one) παιδίον, (to-a-childlet,"οὐκέτι (not-if-to-a-one) μνημονεύει (it-remembereth-of) τῆς (of-the-one) θλίψεως (of-a-pressing) διὰ (through) τὴν (to-the-one) χαρὰν (to-a-joy) ὅτι (to-which-a-one) ἐγεννήθη (it-was-generated-unto) ἄνθρωπος (a-mankind) εἰς (into) τὸν (to-the-one) κόσμον. (to-a-configuration)
16:21. mulier cum parit tristitiam habet quia venit hora eius cum autem pepererit puerum iam non meminit pressurae propter gaudium quia natus est homo in mundumA woman, when she is in labour, hath sorrow, because her hour is come; but when she hath brought forth the child, she remembereth no more the anguish, for joy that a man is born into the world.
21. A woman when she is in travail hath sorrow, because her hour is come: but when she is delivered of the child, she remembereth no more the anguish, for the joy that a man is born into the world.
16:21. A woman, when she is giving birth, has sorrow, because her hour has arrived. But when she has given birth to the child, then she no longer remembers the difficulties, because of the joy: for a man has been born into the world.
16:21. A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world.
A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world:

21: Женщина, когда рождает, терпит скорбь, потому что пришел час ее; но когда родит младенца, уже не помнит скорби от радости, потому что родился человек в мир.
16:21  ἡ γυνὴ ὅταν τίκτῃ λύπην ἔχει, ὅτι ἦλθεν ἡ ὥρα αὐτῆς· ὅταν δὲ γεννήσῃ τὸ παιδίον, οὐκέτι μνημονεύει τῆς θλίψεως διὰ τὴν χαρὰν ὅτι ἐγεννήθη ἄνθρωπος εἰς τὸν κόσμον.
16:21. mulier cum parit tristitiam habet quia venit hora eius cum autem pepererit puerum iam non meminit pressurae propter gaudium quia natus est homo in mundum
A woman, when she is in labour, hath sorrow, because her hour is come; but when she hath brought forth the child, she remembereth no more the anguish, for joy that a man is born into the world.
16:21. A woman, when she is giving birth, has sorrow, because her hour has arrived. But when she has given birth to the child, then she no longer remembers the difficulties, because of the joy: for a man has been born into the world.
16:21. A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:21: For joy that a man is born - Ανθρωπος is put here for a human creature, whether male or female; as homo among the Romans denoted either man or woman.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:21: woman: Gen 3:16; Isa 26:16-18; Jer 30:6, Jer 30:7; Hos 13:13, Hos 13:14; Mic 4:10; Rev 12:2-5
for: Gen 21:6, Gen 21:7, Gen 30:23, Gen 30:24; Sa1 1:26, Sa1 1:27; Psa 113:9; Luk 1:57, Luk 1:58; Gal 4:27
John Gill
16:21 A woman when she is in travail hath sorrow,.... As was said she should have, Gen 3:16; This is God's ordination and appointment for sin:
because her hour is come; is at hand; the fixed time in nature is up, and there is no avoiding it:
but as soon as she is delivered of the child; for though the sorrow is great, yet there is a deliverance, and she is saved in child bearing: when
she remembereth no more the anguish; the sharp pains she has endured in her travail;
for joy that a man is born into the world. Much such a way of speaking is used by the Jews (z), who observe,
"if a woman brings forth a male child, all is forgot, and she repents (i.e. of her impatience, or any unbecoming expression in the time of labour), , "for the joy of a man child".''
And our Lord seems to have respect to a prevailing notion among them, as well as many others, of the felicity of male children: it is a common saying with them (a),
"blessed is he whose children are males, and woe to him whose children are females:''
for they say (b),
"when , "that a man child comes into the world", peace comes into the world.''
Now our Lord, by this instance, illustrates the sorrow his disciples should have by his departure, and the joy that they should be possessed of upon his return to them; that as the pains of a woman in travail are very sharp and severe, and the distress of her mind, about the issue of things respecting herself and offspring, is very great, so would be the grief and trouble of the disciples on account of the death of their Lord and master: but as when a woman is safely delivered of a man child, she is so filled with joy, that her sorrow is remembered no more so should it be with them, when Christ should appear to them; all their trouble, concern, anxiety of mind, and fears, that attended them, would all vanish away, and they be distressed with them no more.
(z) Tzeror Hammor, fol. 98. 2. (a) T. Bab. Pesachim, fol. 65. 1. Kiddushin, fol. 82. 2. Bava Bathra, fol. 16. 2. Sanhedrin, fol. 100. 2. (b) T. Bab. Nidda, fol. 31. 2.
16:2216:22: Եւ դուք այժմ տրտմութիւն ունիք. այլ դարձեալ տեսից զձեզ, եւ ուրա՛խ լիցին սիրտք ձեր. եւ զուրախութիւնն ձեր ո՛չ ոք հանիցէ ՚ի ձէնջ։
22. Դուք էլ այժմ տրտմութիւն ունէք, բայց ես դարձեալ ձեզ պիտի տեսնեմ, ու ձեր սրտերը ուրախ պիտի լինեն. եւ ձեր ուրախութիւնը ոչ ոք ձեզնից չպիտի խլի:
22 Յիրաւի հիմա դուք տրտմութիւն ունիք. բայց ես ձեզ նորէն պիտի տեսնեմ եւ ձեր սրտերը ուրախ պիտի ըլլան ու ձեր ուրախութիւնը մէ՛կը ձեզմէ պիտի չհանէ։
Եւ դուք այժմ տրտմութիւն ունիք, այլ դարձեալ տեսից զձեզ, եւ ուրախ լիցին սիրտք ձեր. եւ զուրախութիւնն ձեր ոչ ոք հանիցէ ի ձէնջ:

16:22: Եւ դուք այժմ տրտմութիւն ունիք. այլ դարձեալ տեսից զձեզ, եւ ուրա՛խ լիցին սիրտք ձեր. եւ զուրախութիւնն ձեր ո՛չ ոք հանիցէ ՚ի ձէնջ։
22. Դուք էլ այժմ տրտմութիւն ունէք, բայց ես դարձեալ ձեզ պիտի տեսնեմ, ու ձեր սրտերը ուրախ պիտի լինեն. եւ ձեր ուրախութիւնը ոչ ոք ձեզնից չպիտի խլի:
22 Յիրաւի հիմա դուք տրտմութիւն ունիք. բայց ես ձեզ նորէն պիտի տեսնեմ եւ ձեր սրտերը ուրախ պիտի ըլլան ու ձեր ուրախութիւնը մէ՛կը ձեզմէ պիտի չհանէ։
zohrab-1805▾ eastern-1994▾ western am▾
16:2222: Так и вы теперь имеете печаль; но Я увижу вас опять, и возрадуется сердце ваше, и радости вашей никто не отнимет у вас;
16:22  καὶ ὑμεῖς οὗν νῦν μὲν λύπην ἔχετε· πάλιν δὲ ὄψομαι ὑμᾶς, καὶ χαρήσεται ὑμῶν ἡ καρδία, καὶ τὴν χαρὰν ὑμῶν οὐδεὶς αἴρει ἀφ᾽ ὑμῶν.
16:22. καὶ (And) ὑμεῖς (ye) οὖν (accordingly) νῦν (now) μὲν (indeed) λύπην (to-a-saddening) ἔχετε: (ye-hold) πάλιν (unto-furthered) δὲ (moreover) ὄψομαι ( I-shall-behold ) ὑμᾶς, (to-ye) καὶ ( and ) χαρήσεται ( it-shall-have-been-joyed ) ὑμῶν ( of-ye ) ἡ ( the-one ) καρδία , ( a-heart ,"καὶ (and) τὴν (to-the-one) χαρὰν (to-a-joy) ὑμῶν (of-ye) οὐδεὶς (not-moreover-one) ἀρεῖ (it-shall-lift) ἀφ' (off) ὑμῶν. (of-ye)
16:22. et vos igitur nunc quidem tristitiam habetis iterum autem videbo vos et gaudebit cor vestrum et gaudium vestrum nemo tollit a vobisSo also you now indeed have sorrow: but I will see you again and your heart shall rejoice. And your joy no man shall take from you.
22. And ye therefore now have sorrow: but I will see you again, and your heart shall rejoice, and your joy no one taketh away from you.
16:22. Therefore, you also, indeed, have sorrow now. But I will see you again, and your heart shall rejoice. And no one will take away your joy from you.
16:22. And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you.
And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you:

22: Так и вы теперь имеете печаль; но Я увижу вас опять, и возрадуется сердце ваше, и радости вашей никто не отнимет у вас;
16:22  καὶ ὑμεῖς οὗν νῦν μὲν λύπην ἔχετε· πάλιν δὲ ὄψομαι ὑμᾶς, καὶ χαρήσεται ὑμῶν ἡ καρδία, καὶ τὴν χαρὰν ὑμῶν οὐδεὶς αἴρει ἀφ᾽ ὑμῶν.
16:22. et vos igitur nunc quidem tristitiam habetis iterum autem videbo vos et gaudebit cor vestrum et gaudium vestrum nemo tollit a vobis
So also you now indeed have sorrow: but I will see you again and your heart shall rejoice. And your joy no man shall take from you.
16:22. Therefore, you also, indeed, have sorrow now. But I will see you again, and your heart shall rejoice. And no one will take away your joy from you.
16:22. And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:22: Your joy no man taketh from you - Or, shall take away. Some excellent MSS. and versions read the verb in the future tense. Our Lord's meaning appears to have been this: that his resurrection should be so completely demonstrated to them, that they should never have a doubt concerning it; and consequently that their joy should be great and permanent, knowing that the atonement was made, the victory gained, and the kingdom of heaven opened to all believers. Therefore it is said, Act 4:33, that with great power did the apostles give witness of the resurrection of the Lord Jesus.
Albert Barnes: Notes on the Bible - 1834
16:22: I will see you again - After my resurrection.
Your joy no man taketh from you - You shall be so firmly persuaded that I have risen and that I am the Messiah, that neither the threats nor persecutions of men shall ever be able to shake your faith and produce doubt or unbelief, and thus take away your joy. This prediction was remarkably fulfilled. It is evident that after his ascension not one of the apostles ever doubted for a moment that he had risen from the dead. No persecution or trial was able to shake their faith; and thus, amid all their afflictions, they had an unshaken source of joy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:22: ye now: Joh 16:6, Joh 16:20
But: Joh 14:1, Joh 14:27, Joh 20:19, Joh 20:20, Joh 21:7; Isa 25:9, Isa 65:13, Isa 65:14, Isa 66:9-14; Mat 28:8; Luk 24:41, Luk 24:51-53; Act 2:46, Act 13:52; Pe1 1:8
and your: Joh 4:14; Job 34:29; Psa 146:2; Isa 12:2-4, Isa 51:11, Isa 51:12, Isa 54:7, Isa 54:8, Isa 65:18, Isa 65:19; Hab 3:17, Hab 3:18; Luk 10:42, Luk 16:25, Luk 19:26; Act 5:41, Act 16:25, Act 20:23, Act 20:24; Rom 8:35-39; Th1 3:7-9; Th2 2:16; Heb 6:18, Heb 10:34; Pe1 1:8, Pe1 4:13, Pe1 4:14
John Gill
16:22 And ye now therefore have sorrow,.... This is the application of the preceding case. As it is with a woman in travail, when her hour is come, so it was now with them, and would be when Christ was removed from them; and as it is with every believer, when Christ is absent: for though there are many things that cause sorrow now, as sin, Satan, and afflictive dispensations of providence, yet nothing more sensibly touches believers to the quick, and gives them more uneasiness, than when Christ is out of sight: the reasons are, because he is so nearly related to them, being their everlasting Father, kind husband, loving brother, and faithful friend; and because they are so strongly affected to him, there is none like him in their esteem in heaven and in earth: he is the person whom their souls love; he is the very life of their souls; his favour, his gracious presence is life to them, and his absence is as death; nor can they be easy, but are restless, and upon the inquiry after him, until he returns to them, which he does in his own time; and therefore this sorrow is but now, for the present, it is not perpetual.
But I will see you again; as he did see his disciples upon his resurrection once and again, for the space of forty days, at certain times, by intervals: and so, in a spiritual sense, he comes and sees his people, makes them a visit, manifests himself unto them, and abides with them: they are always under his omniscient eye; he always sees them as God; and they are always under his eye of love, grace, and mercy, as Mediator: but this means such a seeing of them, as that they see him as well as he sees them; and is expressive of a delightful intercourse between Christ and them, than which nothing is more desirable:
and your heart shall rejoice: as did the hearts of the disciples, when they saw Christ risen from the dead; and as the hearts of believers do, when Christ so looks upon them that they can view him with an eye of faith; such a sight is a heart rejoicing one. To see the glory and beauty of Christ's person, the fulness and suitableness of him as a Saviour; to have an appropriating view of him as such; or to see him so as to have sensible communion with him, must needs fill the heart of a believer with joy unspeakable, and full of glory: such a sight of Christ will rejoice the heart under a sense of sin, the pollution and guilt of it, when tempted by Satan, or under God's afflicting hand, and even in the view of death and eternity.
And your joy no man taketh from you. The joy of the hypocrite is but for a moment, and the joy of the chief priests, Scribes, and Pharisees, was a short lived one, on account of Christ's death; for Jesus was soon raised from the dead, and the apostles were filled with the Spirit, and went forth boldly preaching in the name of Christ, to the great grief of these men. But the joy of the disciples was durable; their risen Lord would never die more; the blessings of grace, such as redemption, pardon, righteousness, and atonement, would, and do ever remain as the foundation of solid joy: nor could a stranger intermeddle with it; "not one", either man or devil could take it away, not by all the reproaches they could cast upon them, or persecutions they could follow them with: and so, though a believer's joy may be damped by sin, and Satan, and the world, it may not be always in lively exercise; yet the matter of it always remains in Christ, and the principle of it in themselves can never be destroyed, but will issue in everlasting joy in another world.
John Wesley
16:22 Ye now therefore have sorrow - This gives us no manner of authority to assert all believers must come into a state of darkness. They never need lose either their peace, or love, or the witness that they are the children of God. They never can lose these, but either through sin, or ignorance, or vehement temptation, or bodily disorder.
16:2316:23: Եւ յայնմ աւուր զիս ինչ ո՛չ հարցանիցէք։ Ամէն ամէն ասե՛մ ձեզ. զի զոր ինչ խնդրիցէք ՚ի Հօրէ իմմէ յանուն իմ, տացէ՛ ձեզ[1960]։ [1960] Ոմանք. Զի զոր խնդրիցէք... տացի ձեզ։
23. Եւ այն օրը ինձ ոչինչ չպիտի հարցնէք: Ճշմարիտ, ճշմարիտ եմ ասում ձեզ, որ, ինչ իմ անունով իմ Հօրից ուզէք, պիտի տայ ձեզ:
23 Այն օրը ինծի բան մը պիտի չհարցնէք։ Ճշմարիտ ճշմարիտ կ’ըսեմ ձեզի, թէ իմ անունովս ի՛նչ որ խնդրէք Հօրմէն, պիտի տայ ձեզի։
Եւ յայնմ աւուր զիս ինչ ոչ հարցանիցէք: Ամէն ամէն ասեմ ձեզ, զի զոր ինչ խնդրիցէք ի Հօրէ իմմէ յանուն իմ` տացէ ձեզ:

16:23: Եւ յայնմ աւուր զիս ինչ ո՛չ հարցանիցէք։ Ամէն ամէն ասե՛մ ձեզ. զի զոր ինչ խնդրիցէք ՚ի Հօրէ իմմէ յանուն իմ, տացէ՛ ձեզ[1960]։
[1960] Ոմանք. Զի զոր խնդրիցէք... տացի ձեզ։
23. Եւ այն օրը ինձ ոչինչ չպիտի հարցնէք: Ճշմարիտ, ճշմարիտ եմ ասում ձեզ, որ, ինչ իմ անունով իմ Հօրից ուզէք, պիտի տայ ձեզ:
23 Այն օրը ինծի բան մը պիտի չհարցնէք։ Ճշմարիտ ճշմարիտ կ’ըսեմ ձեզի, թէ իմ անունովս ի՛նչ որ խնդրէք Հօրմէն, պիտի տայ ձեզի։
zohrab-1805▾ eastern-1994▾ western am▾
16:2323: и в тот день вы не спросите Меня ни о чем. Истинно, истинно говорю вам: о чем ни попросите Отца во имя Мое, даст вам.
16:23  καὶ ἐν ἐκείνῃ τῇ ἡμέρᾳ ἐμὲ οὐκ ἐρωτήσετε οὐδέν. ἀμὴν ἀμὴν λέγω ὑμῖν, ἄν τι αἰτήσητε τὸν πατέρα ἐν τῶ ὀνόματί μου δώσει ὑμῖν.
16:23. καὶ (And) ἐν (in) ἐκείνῃ (unto-the-one-thither) τῇ (unto-the-one) ἡμέρᾳ (unto-a-day) ἐμὲ (to-ME) οὐκ (not) ἐρωτήσετε (ye-shall-entreat-unto) οὐδέν: (to-not-moreover-one) ἀμὴν (amen) ἀμὴν (amen) λέγω (I-forth) ὑμῖν, (unto-ye,"ἄν (ever) τι (to-a-one) αἰτήσητε (ye-might-have-appealed-unto) τὸν (to-the-one) πατέρα (to-a-Father) δώσει (it-shall-give) ὑμῖν (unto-ye) ἐν (in) τῷ (unto-the-one) ὀνόματί (unto-a-name) μου. (of-me)
16:23. et in illo die me non rogabitis quicquam amen amen dico vobis si quid petieritis Patrem in nomine meo dabit vobisAnd in that day you shall not ask me any thing. Amen, amen, I say to you: if you ask the Father any thing in my name, he will give it you.
23. And in that day ye shall ask me nothing. Verily, verily, I say unto you, If ye shall ask anything of the Father, he will give it you in my name.
16:23. And, in that day, you will not petition me for anything. Amen, amen, I say to you, if you ask the Father for anything in my name, he will give it to you.
16:23. And in that day ye shall ask me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give [it] you.
And in that day ye shall ask me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give [it] you:

23: и в тот день вы не спросите Меня ни о чем. Истинно, истинно говорю вам: о чем ни попросите Отца во имя Мое, даст вам.
16:23  καὶ ἐν ἐκείνῃ τῇ ἡμέρᾳ ἐμὲ οὐκ ἐρωτήσετε οὐδέν. ἀμὴν ἀμὴν λέγω ὑμῖν, ἄν τι αἰτήσητε τὸν πατέρα ἐν τῶ ὀνόματί μου δώσει ὑμῖν.
16:23. et in illo die me non rogabitis quicquam amen amen dico vobis si quid petieritis Patrem in nomine meo dabit vobis
And in that day you shall not ask me any thing. Amen, amen, I say to you: if you ask the Father any thing in my name, he will give it you.
16:23. And, in that day, you will not petition me for anything. Amen, amen, I say to you, if you ask the Father for anything in my name, he will give it to you.
16:23. And in that day ye shall ask me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give [it] you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23: - 24: Господь изображает счастливые последствия Своего пришествия к ученикам по воскресении.

В тот день (ср. 14:20), т. е. во время бесед с воскресшим Господом.

Вы не спросите Меня ни о чем. Мы знаем, что и после воскресения ученики спрашивали Господа о том, что особенно их занимало (напр., об устроении царства Израилева. Деян. 1:6). Поэтому выражение ouk erwthsete лучше понимать в смысле: "не будете обращаться с вопросами постоянно, по поводу всякого моего непонятного для вас слова и даже постоянно повторять одни и те же вопросы, как вы делали во время этой Моей беседы с вами" (ст. 18:18). Положение апостолов в настоящее время - положение неопытных детей, которые обо всем расспрашивают старших по возрасту, изменится после того, как они увидят воскресшего Христа, на положение взрослых людей.

О чем ни попросите Отца во имя Мое, даст вам. Здесь указан другой признак нового положения, какое займут апостолы по воскресении Христа по отношению к Богу. Прежде, под гнетом мысли о судьбе Сына Божия они чувствовали какой-то испуг перед карающей так грозно - за грехи человечества - неповинного Христа десницей Господней. Тогда они будут смотреть на эту десницу, как на заключающую в себе всякие милости для искупленных страданиями Христа.

Доныне, т. е. до тех пор, пока Христос не вошел к Отцу и не получил вечного прославления и по человечеству, они ничего не просили в Его имя (см. 14:13), т. е. в своих молитвах обращались прямо к Господу, Богу отцов своих, не опираясь на имя своего Учителя и Господа. Тогда же, после прославления Христа, им будет особенно радостно, что в своих молитвах они будут призывать имя столь близкого им Христа и в этой близости Его к ним находить ручательство в том, что молитвы их не останутся неисполненными.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
23 And in that day ye shall ask me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you. 24 Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full. 25 These things have I spoken unto you in proverbs: but the time cometh, when I shall no more speak unto you in proverbs, but I shall show you plainly of the Father. 26 At that day ye shall ask in my name: and I say not unto you, that I will pray the Father for you: 27 For the Father himself loveth you, because ye have loved me, and have believed that I came out from God.

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

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

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

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

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

3. He would speak to them plainly, parresia--with freedom, of the Father. When the Spirit was poured out, the apostles attained to a much greater knowledge of divine things than they had before, as appears by the utterance the Spirit gave them, Acts ii. 4. They were led into the mystery of those things of which they had previously a very confused idea; and what the Spirit showed them Christ is here said to show them, for, as the Father speaks by the Son, so the Son by the Spirit. But this promise will have its full accomplishment in heaven, where we shall see the Father as he is, face to face, not as we do now, through a glass darkly (1 Cor. xiii. 12), which is matter of comfort to us under the cloud of present darkness, by reason of which we cannot order our speech, but often disorder it. While we are here, we have many questions to ask concerning the invisible God and the invisible world; but in that day we shall see all things clearly, and ask no more questions.

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

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

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

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

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

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

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

(2.) We have to do with a Father, which is so great an encouragement that it does in a manner supersede the other: "For the Father himself loveth you, philei hymas, he is a friend to you, and you cannot be better befriended." Note, The disciples of Christ are the beloved of God himself. Christ not only turned away God's wrath from us, and brought us into a covenant of peace and reconciliation, but purchased his favour for us, and brought us into a covenant of friendship. Observe what an emphasis is laid upon this "The Father himself loveth you, who is perfectly happy in the enjoyment of himself, whose self-love is both his infinite rectitude and his infinite blessedness; yet he is pleased to love you." The Father himself, whose favour you have forfeited, and whose wrath you have incurred, and with whom you need an advocate, he himself now loves you. Observe, [1.] Why the Father loved the disciples of Christ: Because you have loved me, and have believed that I am come from God, that is, because you are my disciples indeed: not as if the love began on their side, but when by his grace he has wrought in us a love to him he is well pleased with the work of his own hands. See here, First, What is the character of Christ's disciples; they love him, because they believe he came out from God, is the only-begotten of the Father, and his high-commissioner to the world. Note, Faith in Christ works by love to him, Gal. v. 6. If we believe him to be the Son of God, we cannot but love him as infinitely lovely in himself; and if we believe him to be our Saviour, we cannot but love him as the most kind to us. Observe with what respect Christ is pleased to speak of his disciples' love to him, and how kindly he took it; he speaks of it as that which recommended them to his Father's favour: "You have loved me and believed in me when the world has hated and rejected me; and you shall be distinguished yourselves." Secondly, See what advantage Christ's faithful disciples have, the Father loves them, and that because they love Christ; so well pleased is he in him that he is well pleased with all his friends. [2.] What encouragement this gave them in prayer. They need not fear speeding when they came to one that loved them, and wished them well. First, This cautions us against hard thoughts of God. When we are taught in prayer to plead Christ's merit and intercession, it is not as if all the kindness were in Christ only, and in God nothing but wrath and fury; no, the matter is not so, the Father's love and good-will appointed Christ to be the Mediator; so that we owe Christ's merit to God's mercy in giving him for us. Secondly, Let it cherish and confirm in us good thoughts of God. Believers, that love Christ, ought to know that God loves them, and therefore to come boldly to him as children to a loving Father.
Adam Clarke: Commentary on the Bible - 1831
16:23: Ye shall ask me nothing - Ye shall then be led, by that Spirit which guides into all truth, to consider me in the character of Mediator in the kingdom of God, and to address your prayers to the Father in my name - in the name of Jesus the Savior, because I have died to redeem you - in the name of Christ the Anointer, because I have ascended to send down the gift of the Holy Ghost.
Albert Barnes: Notes on the Bible - 1834
16:23: In that day - After my resurrection and ascension.
Ye shall ask me nothing - The word rendered "ask" here may have two significations, one to ask by way of inquiry, the other to ask for assistance. Perhaps there is reference here to both these senses. While he was with them they had been accustomed to depend on him for the supply of their wants, and in a great degree to propose their trials to him, expecting his aid. See Mat 8:25; Joh 11:3. They were also dependent on his personal instructions to explain to them the mysteries of his religion, and to remove their perplexities on the subject of his doctrines. They had not sought to God through him as the Mediator, but they had directly applied to the Saviour himself. He now tells them that henceforward their requests were to be made to God in his name, and that he, by the influences of his Spirit, would make known to them what Jesus would himself do if bodily present. The emphasis in this verse is to be placed on the word "me." Their requests were not to be made to him, but to the Father.
Whatsoever ye shall ask ... - See Joh 14:13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:23: ask: Joh 16:19, Joh 13:36, Joh 13:37, Joh 14:5, Joh 14:22, Joh 15:15, Joh 21:20, Joh 21:21
Whatsoever: Joh 14:13, Joh 14:14, Joh 15:7, Joh 15:16; Isa 65:24; Mat 7:7, Mat 21:22; Eph 2:18, Eph 3:14-20; Ti1 2:5, Ti1 2:6; Heb 4:14-16, Heb 7:25, Heb 7:26, Heb 10:19-23; Jo1 2:1, Jo1 5:14-16
John Gill
16:23 In that day ye shall ask me nothing,.... Meaning, not the whole Gospel dispensation, so often called, in prophetic language, "that day"; and is, in the New Testament, opposed to the night of Jewish and Gentile darkness; and, in comparison of the former dispensation, is a time of great spiritual light and knowledge: nor the latter part of that day, when there will be no night of darkness and desertion, of error and security, of affliction and persecution, with the church; when the earth shall be filled with the knowledge of the Lord; when all the children of God shall be taught of him, and there will be no need to say, know the Lord, for all shall know him, from the least to the greatest: nor the day of judgment, which, by way of emphasis, is so frequently called "that day": nor the state of ultimate happiness, the everlasting day of glory; when all imperfections shall be done away, when saints will know, as they are known, and see Jesus as he is, and need not ask any questions about him: but the time when Christ, and his apostles, should meet again, and see each other's faces with joy and pleasure, is meant; and the time following thereon, especially the day of Pentecost, when the Spirit was poured down upon them, and, according to his promise, came to them, taught them all things, and led them into all truth. This asking is not to be understood of asking in prayer; for it appears, by what follows, that they should ask in his name then, and he encourages to it; but of asking him questions, and that not of any sort; for it is certain, that, within this time, they did ask many things. Peter asked what John, the beloved disciple, should do; and they all asked him, a little before his ascension, whether he would, at that time, restore again the kingdom to Israel; but it is to be restrained to such things they had been, or were, desirous of asking him; such as, whither goest thou? show us the Father? how is it that thou wilt manifest thyself unto us, and not unto the world? and more especially these last questions, they greatly desired to put to him, what is this, "a little while and ye shall not see me?" and what is this, "a little while and ye shall see me?" and what is the meaning of these words, "because I go to the Father?" Jn 16:17. Now our Lord intimates, that at this time all these things would be so clear and evident to them, that they should ask him no questions about them. But he adds,
verily, verily, I say unto you, whatsoever ye shall ask the Father in my name, he will give it you. Asking here signifies prayer, and a different word is here used than before. The object of prayer is the Father, though not to the exclusion of the Son and Spirit, who were both separately, or in conjunction with the Father, prayed unto after this; see Acts 7:59. The medium of access to the Father is the name of Christ; he is the Mediator between God and man, the way of access unto him; whatever is asked, is to be asked on account of his blood, righteousness, and sacrifice, and then there is no doubt of success; whatever is asked will be given; his blood within the vail speaks loud for every blessing; his righteousness, God is always pleased with; his sacrifice is a sweet smelling savour: his mediation is powerful; and his name is always prevalent.
John Wesley
16:23 Ye shall not question me about any thing - Which you do not now understand. You will not need to inquire of me; for you will know all things clearly. Whatsoever ye shall ask - Knowledge, love, or any thing else, he will give it - Our Lord here gives us a charte blanche. Believer, write down what thou wilt. He had said, Jn 14:13, I will do it, where the discourse was of glorifying the Father through the Son. Here, speaking of the love of the Father to believers, he saith, He will give it.
Robert Jamieson, A. R. Fausset and David Brown
16:23 In that day--of the dispensation of the Spirit (as in Jn 14:20).
ye shall ask--inquire of
me nothing--by reason of the fulness of the Spirit's teaching (Jn 14:26; Jn 16:13; and compare 1Jn 2:27).
16:2416:24: Մինչեւ ցայժմ ո՛չինչ խնդրեցէք յանուն իմ. խնդրեցէ՛ք եւ առնուցուք. զի ուրախութիւնն ձեր լցեա՛լ եղիցի[1961]։ [1961] Ոմանք. Ուրախութիւնն ձեր լցեալ է. կամ՝ իցէ։
24. Մինչեւ հիմա իմ անունով ոչինչ չխնդրեցիք. խնդրեցէ՛ք եւ պիտի ստանաք, որպէսզի ձեր ուրախութիւնը լիակատար լինի»:
24 Մինչեւ հիմա իմ անունովս բա՛ն մը չխնդրեցիք։ Խնդրեցէք ու պիտի առնէք, որպէս զի ձեր ուրախութիւնը լման ըլլայ»։
Մինչեւ ցայժմ ոչինչ խնդրեցէք յանուն իմ. խնդրեցէք եւ առնուցուք, զի ուրախութիւնն ձեր լցեալ եղիցի:

16:24: Մինչեւ ցայժմ ո՛չինչ խնդրեցէք յանուն իմ. խնդրեցէ՛ք եւ առնուցուք. զի ուրախութիւնն ձեր լցեա՛լ եղիցի[1961]։
[1961] Ոմանք. Ուրախութիւնն ձեր լցեալ է. կամ՝ իցէ։
24. Մինչեւ հիմա իմ անունով ոչինչ չխնդրեցիք. խնդրեցէ՛ք եւ պիտի ստանաք, որպէսզի ձեր ուրախութիւնը լիակատար լինի»:
24 Մինչեւ հիմա իմ անունովս բա՛ն մը չխնդրեցիք։ Խնդրեցէք ու պիտի առնէք, որպէս զի ձեր ուրախութիւնը լման ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
16:2424: Доныне вы ничего не просили во имя Мое; просите, и получите, чтобы радость ваша была совершенна.
16:24  ἕως ἄρτι οὐκ ᾐτήσατε οὐδὲν ἐν τῶ ὀνόματί μου· αἰτεῖτε καὶ λήμψεσθε, ἵνα ἡ χαρὰ ὑμῶν ᾖ πεπληρωμένη.
16:24. ἕως (Unto-if-which) ἄρτι (unto-adjusted) οὐκ (not) ᾐτήσατε (ye-appealed-unto) οὐδὲν (to-not-moreover-one) ἐν (in) τῷ (unto-the-one) ὀνόματί (unto-a-name) μου: (of-me) αἰτεῖτε (ye-should-appeal-unto) καὶ (and) λήμψεσθε , ( ye-shall-take ,"ἵνα (so) ἡ (the-one) χαρὰ (a-joy) ὑμῶν (of-ye) ᾖ (it-might-be) πεπληρωμένη. (having-had-come-to-be-en-filled)
16:24. usque modo non petistis quicquam in nomine meo petite et accipietis ut gaudium vestrum sit plenumHitherto, you have not asked any thing in my name. Ask, and you shall receive; that your joy may be full.
24. Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be fulfilled.
16:24. Until now, you have not requested anything in my name. Ask, and you shall receive, so that your joy may be full.
16:24. Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full.
Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full:

24: Доныне вы ничего не просили во имя Мое; просите, и получите, чтобы радость ваша была совершенна.
16:24  ἕως ἄρτι οὐκ ᾐτήσατε οὐδὲν ἐν τῶ ὀνόματί μου· αἰτεῖτε καὶ λήμψεσθε, ἵνα ἡ χαρὰ ὑμῶν ᾖ πεπληρωμένη.
16:24. usque modo non petistis quicquam in nomine meo petite et accipietis ut gaudium vestrum sit plenum
Hitherto, you have not asked any thing in my name. Ask, and you shall receive; that your joy may be full.
16:24. Until now, you have not requested anything in my name. Ask, and you shall receive, so that your joy may be full.
16:24. Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:24: Hitherto have ye asked nothing in my name - Ye have not as yet considered me the great Mediator between God and man; but this is one of the truths which shall be more fully revealed to you by the Holy Spirit.
Ask - In my name; and ye shall receive - all the salvation ye thus request; the consequence of which shall be that your joy shall be full - ye shall be thoroughly happy in being made completely holy.
Albert Barnes: Notes on the Bible - 1834
16:24: Hitherto - During his ministry, and while he was with them.
Have ye asked ... - From the evangelists, as well as from this declaration, it seems that they had presented their requests for instruction and aid to Jesus himself. If they had prayed to God, it is probable that they had not done it in his name This great truth that we must approach God in the name of the Mediator was reserved for the last that the Saviour was to communicate to them. It was to be presented at the close of his ministry. Then they were prepared in some degree to understand it; and then, amid trials, and wants, and a sense of their weakness and unworthiness, they would see its preciousness, and rejoice in the privilege of being thus permitted to draw near to God. Though he would be bodily absent, yet their blessings would still be given through the same unchanging Friend.
Ask ... - Now they had the assurance that they might approach God in his name; and, amid all their trials, they, as well as all Christians since, might draw near to God, knowing that he would hear and answer their prayers.
That your joy ... - See Joh 15:11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:24: in: Gen 32:9; Kg1 18:36; Kg2 19:15; Mat 6:9; Eph 1:16, Eph 1:17; Th1 3:11-13; Th2 1:2, Th2 2:16, Th2 2:17
ask: Mat 7:7, Mat 7:8; Jam 4:2, Jam 4:3
that: Joh 16:23, Joh 15:11; Jo1 1:3, Jo1 1:4; Jo2 1:12
John Gill
16:24 Hitherto have ye asked nothing in my name,.... Not that they had never prayed as yet; for they had desired him to teach them to pray, which he did: they had prayed to him particularly for an increase of faith, and for many other things; but either they had only asked him, he being present with them, and not the Father; or if they had asked the Father anything, yet not in the name of Christ: they had made no mention of his blood, righteousness, and sacrifice, nor any use of his mediation; things they had not as yet such clear knowledge of; or they had not asked as yet any extraordinary thing, as they afterwards did; see Acts 4:29;
ask, and ye shall receive; that is, in my name, and whatever ye ask for, ye shall have it, to fit you for your work, to carry you through it, and to give you success in it: see Mt 7:7;
that your joy may be full; go cheerfully through your work, find much pleasure in it, and with great satisfaction see the Gospel spread, souls converted, Satan's kingdom weakened, and the interest of your Redeemer thrive and flourish; than which nothing can more contribute to complete the joy of the ministers of Christ.
John Wesley
16:24 Hitherto ye have asked nothing in my name - For they had asked him directly for all they wanted.
Robert Jamieson, A. R. Fausset and David Brown
16:24 Hitherto have ye asked nothing in my name--for "prayer in the name of Christ, and prayer to Christ, presuppose His glorification" [OLSHAUSEN].
ask--when I am gone, "in My name."
16:2516:25: Զայս առակօ՛ք խօսեցայ ընդ ձեզ. եկեսցէ ժամանակ, յորժամ ո՛չ եւս առակօք խօսեցայց ընդ ձեզ. այլ յայտնապէ՛ս զՀօրէ պատմեցից ձեզ[1962]։ [1962] Օրինակ մի. Զայս ամենայն առակօք։
25. «Այս բաները առակներով ասացի ձեզ. պիտի գայ ժամանակ, երբ այլեւս առակներով չպիտի խօսեմ ձեզ հետ, այլ յայտնապէս Հօր մասին պիտի պատմեմ ձեզ:
25 «Այս բաները առակներով խօսեցայ ձեզի. բայց ժամանակ պիտի գայ, որ ա՛լ առակներով պիտի չխօսիմ, հապա յայտնապէս Հօրը վրայով պիտի պատմեմ ձեզի։
Զայս առակօք խօսեցայ ընդ ձեզ. եկեսցէ ժամանակ յորժամ ոչ եւս առակօք խօսեցայց ընդ ձեզ, այլ յայտնապէս զՀօրէ պատմեցից ձեզ:

16:25: Զայս առակօ՛ք խօսեցայ ընդ ձեզ. եկեսցէ ժամանակ, յորժամ ո՛չ եւս առակօք խօսեցայց ընդ ձեզ. այլ յայտնապէ՛ս զՀօրէ պատմեցից ձեզ[1962]։
[1962] Օրինակ մի. Զայս ամենայն առակօք։
25. «Այս բաները առակներով ասացի ձեզ. պիտի գայ ժամանակ, երբ այլեւս առակներով չպիտի խօսեմ ձեզ հետ, այլ յայտնապէս Հօր մասին պիտի պատմեմ ձեզ:
25 «Այս բաները առակներով խօսեցայ ձեզի. բայց ժամանակ պիտի գայ, որ ա՛լ առակներով պիտի չխօսիմ, հապա յայտնապէս Հօրը վրայով պիտի պատմեմ ձեզի։
zohrab-1805▾ eastern-1994▾ western am▾
16:2525: Доселе Я говорил вам притчами; но наступает время, когда уже не буду говорить вам притчами, но прямо возвещу вам об Отце.
16:25  ταῦτα ἐν παροιμίαις λελάληκα ὑμῖν· ἔρχεται ὥρα ὅτε οὐκέτι ἐν παροιμίαις λαλήσω ὑμῖν ἀλλὰ παρρησίᾳ περὶ τοῦ πατρὸς ἀπαγγελῶ ὑμῖν.
16:25. Ταῦτα (To-the-ones-these) ἐν (in) παροιμίαις (unto-supposings-beside) λελάληκα (I-had-come-to-speak-unto) ὑμῖν: (unto-ye) ἔρχεται ( it-cometh ,"ὥρα (an-hour,"ὅτε (which-also) οὐκέτι (not-if-to-a-one) ἐν (in) παροιμίαις (unto-supposings-beside) λαλήσω (I-shall-speak-unto) ὑμῖν (unto-ye,"ἀλλὰ (other) παρρησίᾳ (unto-an-all-uttering-unto) περὶ (about) τοῦ (of-the-one) πατρὸς (of-a-Father) ἀπαγγελῶ (I-shall-message-off) ὑμῖν. (unto-ye)
16:25. haec in proverbiis locutus sum vobis venit hora cum iam non in proverbiis loquar vobis sed palam de Patre adnuntiabo vobisThese things I have spoken to you in proverbs. The hour cometh when I will no longer speak to you in proverbs, but will shew you plainly of the Father.
25. These things have I spoken unto you in proverbs: the hour cometh, when I shall no more speak unto you in proverbs, but shall tell you plainly of the Father.
16:25. I have spoken these things to you in proverbs. The hour is coming when I will no longer speak to you in proverbs; instead, I will announce to you plainly from the Father.
16:25. These things have I spoken unto you in proverbs: but the time cometh, when I shall no more speak unto you in proverbs, but I shall shew you plainly of the Father.
These things have I spoken unto you in proverbs: but the time cometh, when I shall no more speak unto you in proverbs, but I shall shew you plainly of the Father:

25: Доселе Я говорил вам притчами; но наступает время, когда уже не буду говорить вам притчами, но прямо возвещу вам об Отце.
16:25  ταῦτα ἐν παροιμίαις λελάληκα ὑμῖν· ἔρχεται ὥρα ὅτε οὐκέτι ἐν παροιμίαις λαλήσω ὑμῖν ἀλλὰ παρρησίᾳ περὶ τοῦ πατρὸς ἀπαγγελῶ ὑμῖν.
16:25. haec in proverbiis locutus sum vobis venit hora cum iam non in proverbiis loquar vobis sed palam de Patre adnuntiabo vobis
These things I have spoken to you in proverbs. The hour cometh when I will no longer speak to you in proverbs, but will shew you plainly of the Father.
16:25. I have spoken these things to you in proverbs. The hour is coming when I will no longer speak to you in proverbs; instead, I will announce to you plainly from the Father.
16:25. These things have I spoken unto you in proverbs: but the time cometh, when I shall no more speak unto you in proverbs, but I shall shew you plainly of the Father.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25: - 27. Речь Господа подходит к концу. Господь говорит, что все доселе сказанные Им во время прощальной беседы изречения (напр., 13:32; 14:2: и др. места) имели характер притчи, т. е. похожи были на притчи, выслушав которые ученики обыкновенно обращались ко Христу с просьбою разъяснить эти притчи (ср. Мф. 13:36). Скоро наступит, однако, такое время, когда Господь будет прямо сообщать апостолам то, что им нужно знать, так что не потребуется, чтобы Христос сопровождал Свою речь особыми пояснениями. Какое, однако, время Христос здесь разумеет? Тот ли сравнительно небольшой период, который прошел от Его воскресения до вознесения на небо, или же все время существования на земле Его Церкви? Так как речь эта имеет в виду прежде всего апостолов - им ведь пришлось сначала все узнавать под некоторым приточным покровом, - то лучше видеть в обещании Христа указание только на Его личное обращение с апостолами по Своем воскресении, когда Он отверз им ум к уразумению Писаний.

Не говорю вам, что Я буду просить Отца о вас. Это не значит, что ходатайство Христа за апостолов прекратится: Любовь, как говорит апостол, никогда не прекращается (1Кор. 13:8) и всегда продолжает ходатайствовать за любимых. Но Господь этим хочет сказать, что сами апостолы станут в новые близкие отношения к Богу: за свою любовь ко Христу и веру в Него они удостоятся любви со стороны Отца.
Adam Clarke: Commentary on the Bible - 1831
16:25: In Proverbs - That is, words which, besides their plain, literal meaning, have another, viz. a spiritual or figurative one. I have represented heavenly things to you through the medium of earthly.
The time cometh - viz. the interval from his resurrection to his ascension, which consisted of forty days, during which he instructed his disciples in the most sublime mysteries and truths of his kingdom. Act 1:3.
Albert Barnes: Notes on the Bible - 1834
16:25: In proverbs - In a manner that appears obscure, enigmatical, and difficult to be understood. It is worthy of remark, that though his declarations in these chapters about his death and resurrection appear to us to be plain, yet to the apostles, filled with Jewish prejudices, and unwilling to believe that he was about to die, they would appear exceedingly obscure and perplexed. The plainest declarations to them on the subject would appear to be involved in mystery.
The time cometh - This refers, doubtless, to the time after his ascension to heaven, when he would send the Holy Spirit to teach them the great truths of religion. It does not appear that he himself, after his resurrection, gave them any more clear or full instruction than he had done before.
I shall show you plainly - As Jesus said that he would send the Holy Spirit Joh 16:7, and as he came to carry forward the work of Christ, so it may be said that the teachings of the Holy Spirit were the teachings of Christ himself.
Of the Father - Concerning the will and plan of the Father; particularly his plan in the establishment and spread of the Christian religion, and in organizing the church. See Acts 10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:25: proverbs: or, parables, Joh 16:12, Joh 16:16, Joh 16:17; Psa 49:4, Psa 78:2; Pro 1:6; Mat 13:10, Mat 13:11, Mat 13:34, Mat 13:35; Mar 4:13
but: Joh 16:28, Joh 16:29; Act 2:33-36; Co2 3:12-18, Co2 4:2
Geneva 1599
16:25 (7) These things have I spoken unto you in proverbs: but the time cometh, when I shall no more speak unto you in proverbs, but I shall shew you plainly of the Father.
(7) The Holy Spirit, who was poured upon the apostles after the ascension of Christ, instructed both them in all the central mysteries and secrets of our salvation, and also the Church by them, and he will also instruct the Church until the end of the world.
John Gill
16:25 These things have I spoken unto you in proverbs,.... Concerning his Father, and his Father's house, and the many mansions in it, of his going to prepare a place for them there, and of the way unto it, all which they seemed not to understand; of the nature of communion with him and his Father, and of the manifestation of them to them, so as not unto the world, which they could not account for; of their union to him under the simile of the vine and its branches; and of his departure from them, and return unto them; and of the sorrow that should follow upon the one, and the joy that should attend the other, set forth in the case of a woman in travail, having sorrow, and being joyful when delivered. All which, one would think, were plain and easy to be understood; but such was the then present state and case of the disciples, that these all seemed as proverbs, parables, and dark sayings, which they did not clearly understand: wherefore our Lord says,
but the time cometh; meaning either the time of his appearing unto them, after his resurrection, or the day of Pentecost:
when I shall no more speak unto you in proverbs, but I shall show plainly of the Father; by pouring forth his Spirit upon them, who should not only take of his things, but of his Father's also, and show them unto them clearly and plainly; so as that they should have a clear understanding of them, as they were capable of; of the perfections of his nature, his distinct personality, his being the Father of Christ, and of all the elect in him; of his everlasting love to their persons; of his choice of them in Christ; of his covenant with them in him; of his mind and will concerning them, and his gracious designs towards them; of his Father's house, and the way to it; and of the nature, design, and usefulness of his going to him; of the distinction between speaking in parables and dark sayings, and speaking plainly, openly, and apparently; see Num 12:8.
Robert Jamieson, A. R. Fausset and David Brown
16:25 in proverbs--in obscure language, opposed to "showing plainly"--that is, by the Spirit's teaching.
16:2616:26: Յայնմ աւուր խնդրեսջիք յանուն իմ. եւ ո՛չ ասեմ ձեզ՝ եթէ ես հարցից զՀայր վասն ձեր[1963]. [1963] Ոմանք. Եթէ ես աղաչեցից զՀայր վասն ձեր։
26. Այն օրը իմ անունով պիտի խնդրէք. եւ ձեզ չեմ ասում, թէ՝ ե՛ս պիտի աղաչեմ Հօրը ձեզ համար,
26 Այն օրը իմ անունովս պիտի խնդրէք։ Չեմ ըսեր ձեզի թէ ե՛ս ձեզի համար պիտի աղաչեմ Հօրը.
Յայնմ աւուր խնդրեսջիք յանուն իմ. եւ ոչ ասեմ ձեզ եթէ ես աղաչեցից զՀայր վասն ձեր:

16:26: Յայնմ աւուր խնդրեսջիք յանուն իմ. եւ ո՛չ ասեմ ձեզ՝ եթէ ես հարցից զՀայր վասն ձեր[1963].
[1963] Ոմանք. Եթէ ես աղաչեցից զՀայր վասն ձեր։
26. Այն օրը իմ անունով պիտի խնդրէք. եւ ձեզ չեմ ասում, թէ՝ ե՛ս պիտի աղաչեմ Հօրը ձեզ համար,
26 Այն օրը իմ անունովս պիտի խնդրէք։ Չեմ ըսեր ձեզի թէ ե՛ս ձեզի համար պիտի աղաչեմ Հօրը.
zohrab-1805▾ eastern-1994▾ western am▾
16:2626: В тот день будете просить во имя Мое, и не говорю вам, что Я буду просить Отца о вас:
16:26  ἐν ἐκείνῃ τῇ ἡμέρᾳ ἐν τῶ ὀνόματί μου αἰτήσεσθε, καὶ οὐ λέγω ὑμῖν ὅτι ἐγὼ ἐρωτήσω τὸν πατέρα περὶ ὑμῶν·
16:26. ἐν (In) ἐκείνῃ (unto-the-one-thither) τῇ (unto-the-one) ἡμέρᾳ (unto-a-day) ἐν (in) τῷ (unto-the-one) ὀνόματί (unto-a-name) μου (of-me) αἰτήσεσθε , ( ye-shall-appeal-unto ,"καὶ (and) οὐ (not) λέγω (I-forth) ὑμῖν (unto-ye) ὅτι (to-which-a-one) ἐγὼ (I) ἐρωτήσω (I-shall-entreat-unto) τὸν (to-the-one) πατέρα (to-a-Father) περὶ (about) ὑμῶν: (of-ye)
16:26. illo die in nomine meo petetis et non dico vobis quia ego rogabo Patrem de vobisIn that day, you shall ask in my name: and I say not to you that I will ask the Father for you.
26. In that day ye shall ask in my name: and I say not unto you, that I will pray the Father for you;
16:26. In that day, you shall ask in my name, and I do not say to you that I will ask the Father for you.
16:26. At that day ye shall ask in my name: and I say not unto you, that I will pray the Father for you:
At that day ye shall ask in my name: and I say not unto you, that I will pray the Father for you:

26: В тот день будете просить во имя Мое, и не говорю вам, что Я буду просить Отца о вас:
16:26  ἐν ἐκείνῃ τῇ ἡμέρᾳ ἐν τῶ ὀνόματί μου αἰτήσεσθε, καὶ οὐ λέγω ὑμῖν ὅτι ἐγὼ ἐρωτήσω τὸν πατέρα περὶ ὑμῶν·
16:26. illo die in nomine meo petetis et non dico vobis quia ego rogabo Patrem de vobis
In that day, you shall ask in my name: and I say not to you that I will ask the Father for you.
16:26. In that day, you shall ask in my name, and I do not say to you that I will ask the Father for you.
16:26. At that day ye shall ask in my name: and I say not unto you, that I will pray the Father for you:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:26: I say not unto you that I will pray the Father for you - I need not tell you that I will continue your intercessor: I have given you already so many proofs of my love that ye cannot possibly doubt this: besides, the Father himself needs no entreaty to do you good, for he loves you, and is graciously disposed to save you to the uttermost, because ye have loved me and believed in me as coming from God, for the salvation of the world.
Albert Barnes: Notes on the Bible - 1834
16:26: I say not unto you that I will pray ... - In Joh 14:16, Jesus says that he would pray the Father, and that he would send the Comforter. In John 17 he offered a memorable prayer for them. In Heb 7:25, it is said that Jesus ever liveth to make intercession for us; and it is constantly represented in the New Testament that it is by his intercession in heaven now that we obtain the blessings of pardon, peace, strength, and salvation. Compare Heb 9:24. This declaration of Jesus, then, does not mean that he would not intercede for them, but that there was no need then of his mentioning it to them again. They knew that; and, in addition to that, he told them that God was ready and willing to confer on them all needful blessings.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:26: At: Joh 16:23
that: Joh 14:16, Joh 17:9, Joh 17:19, Joh 17:24; Rom 8:34
Geneva 1599
16:26 (8) At that day ye shall ask in my name: and I say not unto you, that I will pray the Father for you:
(8) The sum of the worship of God is the invocation of the Father in the name of the Son the mediator, who is already heard for us, for whom he both abased himself, and is now also glorified.
John Gill
16:26 At that day ye shall ask in my name,.... For when the Spirit was poured upon them, they not only received his extraordinary gifts, and had a larger measure of his grace bestowed upon them; but were also blessed with him, as a spirit of grace and supplication, in a more remarkable manner than ever they had been before: they then better understood the throne of grace, and the advantages of it; had greater enlargements and assistances at it; and were better acquainted with the mediation of Christ, and the necessity of making use of his name, blood, and righteousness, in all their petitions and requests.
And I say not unto you, that I will pray the Father for you. This Christ had promised before, Jn 14:16; nor was there any occasion to repeat it now, of which they might be strongly assured: besides, at that day the Spirit would be given to them by virtue of his intercession; so that there would be no need of praying to the Father for them on that account. This is said, not as if the intercession of Christ for his people would then cease; for he is always their advocate with the Father, and ever lives to make intercession for them; though it may not be carried on in the same manner, by prayer, as when he was here on earth, his personal appearance, and the presentation of his blood, sacrifice, and righteousness, being sufficient; but to declare the disposition and readiness of his Father to hear them, and grant unto them whatsoever they should ask of him in his name.
John Wesley
16:26 At that day ye shall ask - For true knowledge begets prayer. And I say not that I will pray - This in nowise implies that he will not: it means only, The Father himself now loves you, not only because of my intercession, but also because of the faith and love which he hath wrought in you.
Robert Jamieson, A. R. Fausset and David Brown
16:26 I say not . . . I will pray the Father for you--as if He were not of Himself disposed to aid you: Christ does pray the Father for His people, but not for the purpose of inclining an unwilling ear.
16:2716:27: զի ինքն իսկ Հայր սիրէ զձեզ, զի դուք զի՛ս սիրիցէք, եւ հաւատացէք եթէ ես յԱստուծոյ ելի[1964]։ [1964] Ոմանք. Զիս սիրեցէք. կամ՝ սիրեսջիք, եւ հաւատայցէք։
27. քանի որ Հայրը ինքն իսկ սիրում է ձեզ. որովհետեւ դուք սիրեցիք ինձ եւ հաւատացիք, որ ես Աստծուց ելայ:
27 Քանզի ինքը՝ Հայրը՝ ձեզ կը սիրէ, վասն զի դուք զիս սիրեցիք եւ հաւատացիք թէ ես Աստուծմէ ելայ։
զի ինքն իսկ Հայր սիրէ զձեզ, զի դուք զիս սիրեցէք, եւ հաւատացէք եթէ ես յԱստուծոյ ելի:

16:27: զի ինքն իսկ Հայր սիրէ զձեզ, զի դուք զի՛ս սիրիցէք, եւ հաւատացէք եթէ ես յԱստուծոյ ելի[1964]։
[1964] Ոմանք. Զիս սիրեցէք. կամ՝ սիրեսջիք, եւ հաւատայցէք։
27. քանի որ Հայրը ինքն իսկ սիրում է ձեզ. որովհետեւ դուք սիրեցիք ինձ եւ հաւատացիք, որ ես Աստծուց ելայ:
27 Քանզի ինքը՝ Հայրը՝ ձեզ կը սիրէ, վասն զի դուք զիս սիրեցիք եւ հաւատացիք թէ ես Աստուծմէ ելայ։
zohrab-1805▾ eastern-1994▾ western am▾
16:2727: ибо Сам Отец любит вас, потому что вы возлюбили Меня и уверовали, что Я исшел от Бога.
16:27  αὐτὸς γὰρ ὁ πατὴρ φιλεῖ ὑμᾶς, ὅτι ὑμεῖς ἐμὲ πεφιλήκατε καὶ πεπιστεύκατε ὅτι ἐγὼ παρὰ [τοῦ] θεοῦ ἐξῆλθον.
16:27. αὐτὸς (it) γὰρ (therefore) ὁ (the-one) πατὴρ (a-Father) φιλεῖ (it-careth-unto) ὑμᾶς, (to-ye,"ὅτι (to-which-a-one) ὑμεῖς (ye) ἐμὲ (to-ME) πεφιλήκατε (ye-had-come-to-care-unto) καὶ (and) πεπιστεύκατε (ye-had-come-to-trust-of) ὅτι (to-which-a-one) ἐγὼ (I) παρὰ (beside) τοῦ (of-the-one) πατρὸς (of-a-Father) ἐξῆλθον. (I-had-came-out)
16:27. ipse enim Pater amat vos quia vos me amastis et credidistis quia ego a Deo exiviFor the Father himself loveth you, because you have loved me and have believed that I came out from God.
27. for the Father himself loveth you, because ye have loved me, and have believed that I came forth from the Father.
16:27. For the Father himself loves you, because you have loved me, and because you have believed that I went forth from God.
16:27. For the Father himself loveth you, because ye have loved me, and have believed that I came out from God.
For the Father himself loveth you, because ye have loved me, and have believed that I came out from God:

27: ибо Сам Отец любит вас, потому что вы возлюбили Меня и уверовали, что Я исшел от Бога.
16:27  αὐτὸς γὰρ ὁ πατὴρ φιλεῖ ὑμᾶς, ὅτι ὑμεῖς ἐμὲ πεφιλήκατε καὶ πεπιστεύκατε ὅτι ἐγὼ παρὰ [τοῦ] θεοῦ ἐξῆλθον.
16:27. ipse enim Pater amat vos quia vos me amastis et credidistis quia ego a Deo exivi
For the Father himself loveth you, because you have loved me and have believed that I came out from God.
16:27. For the Father himself loves you, because you have loved me, and because you have believed that I went forth from God.
16:27. For the Father himself loveth you, because ye have loved me, and have believed that I came out from God.
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Albert Barnes: Notes on the Bible - 1834
16:27: See Joh 14:21, Joh 14:23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:27: the Father: Joh 14:21, Joh 14:23, Joh 17:23, Joh 17:26; Zep 3:17; Heb 12:6; Jde 1:20, Jde 1:21; Rev 3:9, Rev 3:19
because: Joh 8:42, Joh 21:15-17; Mat 10:37; Co1 16:22; Co2 5:14; Eph 6:24; Pe1 1:8; Jo1 4:19
and have: Joh 16:30, Joh 3:13, Joh 7:29, Joh 17:7, Joh 17:8, Joh 17:25; Rom 8:3; Co1 15:47; Gal 4:4; Ti1 1:15
John Gill
16:27 For the Father himself loveth you,.... The Father loved them as well, and as much as the Son did, and of himself too, without any merit or motive in them: he loved them from everlasting, and had given proofs of it in time, in the gift of his Son to them, and for them; and in calling them by his grace; and therefore being thus strongly affected to them, they might depend upon a ready and speedy answer from him, as might be best for his glory, and their good.
Because ye have loved me; not that their love to Christ was the cause of the Father's love to them; but, on the contrary, the Father's love to them was the cause of their love to Christ; and therefore as the cause is known by its effect, they might be assured of the Father's love to them by their love to Christ; for if the Father had not loved them, they had never loved God, nor Christ; but since they did love Christ, it was a clear case the Father loved them: and this their love is joined with faith;
and have believed that I came out from God; being sent by him, and am no impostor, but the true Messiah that was to come: faith in Christ, and love to him, go together; where the one is, there is the other; faith works by love; they are both the gifts of God's grace, and the fruits and effects of his everlasting love; and those who are possessed of them may be firmly persuaded of their interest therein.
Robert Jamieson, A. R. Fausset and David Brown
16:27 For the Father himself loveth you, because ye have loved me--This love of theirs is that which is called forth by God's eternal love in the gift of His Son mirrored in the hearts of those who believe, and resting on His dear Son.
16:2816:28: Ելի ՚ի Հօրէ՝ եւ եկի յաշխարհ. դարձեալ թողում զաշխարհ, եւ երթա՛մ առ Հայր[1965]։ [1965] Օրինակ մի. Յաշխարհս... զաշխարհս։
28. Ելայ Հօրից եւ եկայ աշխարհ. դարձեալ թողնում եմ աշխարհը եւ գնում Հօր մօտ»:
28 Հօրմէն ելայ ու աշխարհ եկայ. նորէն կը թողում աշխարհը եւ Հօրը կ’երթամ»։
Ելի ի Հօրէ եւ եկի յաշխարհ, դարձեալ թողում զաշխարհ եւ երթամ առ Հայր:

16:28: Ելի ՚ի Հօրէ՝ եւ եկի յաշխարհ. դարձեալ թողում զաշխարհ, եւ երթա՛մ առ Հայր[1965]։
[1965] Օրինակ մի. Յաշխարհս... զաշխարհս։
28. Ելայ Հօրից եւ եկայ աշխարհ. դարձեալ թողնում եմ աշխարհը եւ գնում Հօր մօտ»:
28 Հօրմէն ելայ ու աշխարհ եկայ. նորէն կը թողում աշխարհը եւ Հօրը կ’երթամ»։
zohrab-1805▾ eastern-1994▾ western am▾
16:2828: Я исшел от Отца и пришел в мир; и опять оставляю мир и иду к Отцу.
16:28  ἐξῆλθον παρὰ τοῦ πατρὸς καὶ ἐλήλυθα εἰς τὸν κόσμον· πάλιν ἀφίημι τὸν κόσμον καὶ πορεύομαι πρὸς τὸν πατέρα.
16:28. ἐξῆλθον (I-had-came-out) ἐκ (out) τοῦ (of-the-one) πατρὸς (of-a-Father) καὶ (and) ἐλήλυθα (I-hath-had-come-to-come) εἰς (into) τὸν (to-the-one) κόσμον: (to-a-configuration) πάλιν (unto-furthered) ἀφίημι (I-send-off) τὸν (to-the-one) κόσμον (to-a-configuration) καὶ (and) πορεύομαι ( I-traverse-of ) πρὸς (toward) τὸν (to-the-one) πατέρα. (to-a-Father)
16:28. exivi a Patre et veni in mundum iterum relinquo mundum et vado ad PatremI came forth from the Father and am come into the world: again I leave the world and I go to the Father.
28. I came out from the Father, and am come into the world: again, I leave the world, and go unto the Father.
16:28. I went forth from the Father, and I have come into the world. Next I am leaving the world, and I am going to the Father.”
16:28. I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father.
I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father:

28: Я исшел от Отца и пришел в мир; и опять оставляю мир и иду к Отцу.
16:28  ἐξῆλθον παρὰ τοῦ πατρὸς καὶ ἐλήλυθα εἰς τὸν κόσμον· πάλιν ἀφίημι τὸν κόσμον καὶ πορεύομαι πρὸς τὸν πατέρα.
16:28. exivi a Patre et veni in mundum iterum relinquo mundum et vado ad Patrem
I came forth from the Father and am come into the world: again I leave the world and I go to the Father.
16:28. I went forth from the Father, and I have come into the world. Next I am leaving the world, and I am going to the Father.”
16:28. I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28: - 30. Чтобы окончательно уяснить ученикам цель Своего удаления от них, Господь еще раз повторяет, что, как Он пришел от Отца, так должен и возвратиться к Нему. Таким заявлением своего Учителя ученики вполне удовлетворились, потому что Господь верно определил их настоящее настроение: именно в таком кратком и точном заявлении с Его стороны они сейчас и чувствовали нужду. Эта способность Христа проникать в самые тайники человеческого сердца побуждает учеников теперь исповедать еще раз свою веру в то, что Он действительно исшел от Бога и, значит, имеет божественное ведение. Он не имеет нужды дожидаться вопросов, чтобы узнать, кому что нужно знать от Него.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
28 I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father. 29 His disciples said unto him, Lo, now speakest thou plainly, and speakest no proverb. 30 Now are we sure that thou knowest all things, and needest not that any man should ask thee: by this we believe that thou camest forth from God. 31 Jesus answered them, Do ye now believe? 32 Behold, the hour cometh, yea, is now come, that ye shall be scattered, every man to his own, and shall leave me alone: and yet I am not alone, because the Father is with me. 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.

Two things Christ here comforts his disciples with:--

I. With an assurance that, though he was leaving the world, he was returning to his Father, from whom he came forth v. 28-32, where we have,

1. A plain declaration of Christ's mission from the Father, and his return to him (v. 28): I came forth from the Father, and am come, as you see, into the world. Again, I leave the world, as you will see shortly, and go to the Father. This is the conclusion of the whole matter. There was nothing he had more inculcated upon them than these two things--whence he came, and whither he went, the Alpha and Omega of the mystery of godliness (1 Tim. iii. 16), that the Redeemer, in his entrance, was God manifest in the flesh, and in his exit was received up into glory.

(1.) These two great truths are here, [1.] Contracted, and put into a few words. Brief summaries of Christian doctrine are of great use to young beginners. The principles of the oracles of God brought into a little compass in creeds and catechisms have, like the beams of the sun contracted in a burning glass, conveyed divine light and heat with a wonderful power. Such we have, Job xxviii. 28; Eccl. xii. 13; 1 Tim. i. 15; Tit. ii. 11, 12; 1 John v. 11; much in a little. [2.] Compared, and set the one over against the other. There is an admirable harmony in divine truths; they both corroborate and illustrate one another; Christ's coming and his going do so. Christ had commended his disciples for believing that he came forth from God (v. 27), and thence infers the necessity and equity of his returning to God again, which therefore should not seem to them either strange or sad. Note, The due improvement of what we know and own would help us into the understanding of that which seems difficult and doubtful.

(2.) If we ask concerning the Redeemer whence he came, and whither he went, we are told, [1.] That he came from the Father, who sanctified and sealed him; and he came into this world, this lower world, this world of mankind, among whom by his incarnation he was pleased to incorporate himself. Here his business lay, and hither he came to attend it. He left his home for this strange country; his palace for this cottage; wonderful condescension! [2.] That, when he had done his work on earth, he left the world, and went back to his Father at his ascension. He was not forced away, but made it his own act and deed to leave the world, to return to it no more till he comes to put an end to it; yet still he is spiritually present with his church, and will be to the end.

2. The disciples' satisfaction in this declaration (v. 29, 30): Lo, now speakest though plainly. It should seem, this one word of Christ did them more good than all the rest, though he had said many things likely enough to fasten upon them. The Spirit, as the wind, blows when and where, and by what word he pleases; perhaps a word that has been spoken once, yea twice, and not perceived, yet, being often repeated, takes hold at last. Two things they improved in by this saying:--

(1.) In knowledge: Lo, now speakest thou plainly. When they were in the dark concerning what he said, they did not say, Lo, now speakest thou obscurely, as blaming him; but now that they apprehend his meaning they give him glory for condescending to their capacity: Lo, now speakest thou plainly. Divine truths are most likely to do good when they are spoken plainly, 1 Cor. ii. 4. Observe how they triumphed, as the mathematician did with his heureka, heureka, when he had hit upon a demonstration he had long been in quest of: I have found it, I have found it. Note, When Christ is pleased to speak plainly to our souls, and to bring us with open face to behold his glory, we have reason to rejoice in it.

(2.) In faith: Now are we sure. Observe,

[1.] What was the matter of their faith: We believe that thou camest forth from God. He had said (v. 27) that they did believe this; "Lord" (say they) "we do believe it, and we have cause to believe it, and we know that we believe it, and have the comfort of it."

[2.] What was the motive of their faith--his omniscience. This proved him a teacher come from God, and more than a prophet, that he knew all things, which they were convinced of by this that he resolved those doubts which were hid in their hearts, and answered the scruples they had not confessed. Note, Those know Christ best that know him by experience, that can say of his power, It works in me; of his love, He loved me. And this proves Christ not only to have a divine mission, but to be a divine person, that he is a discerner of the thoughts and intents of the heart, therefore the essential, eternal Word, Heb. iv. 12, 13. He has made all the churches to know that he searches the reins and the heart, Rev. ii. 23. This confirmed the faith of the disciples here, as it made the first impression upon the woman of Samaria that Christ told her all the things that ever she did (ch. iv. 29), and upon Nathanael that Christ saw him under the fig-tree, ch. i. 48, 49.

These words, and needest not that any man should ask thee, may bespeak either, First, Christ's aptness to teach. He prevents us with his instructions, and is communicative of the treasures of wisdom and knowledge that are hid in him, and needs not to be importuned. Or, Secondly, His ability to teach: "Thou needest not, as other teachers, to have the learners' doubts told thee, for thou knowest, without being told, what they stumble at." The best of teachers can only answer what is spoken, but Christ can answer what is thought, what we are afraid to ask, as the disciples were, Mark ix. 32. Thus he can have compassion, Heb. v. 2.

3. The gentle rebuke Christ gave the disciples for their confidence that they now understood him, v. 31, 32. Observing how they triumphed in their attainments, he said, "Do you now believe? Do you now look upon yourselves as advanced and confirmed disciples? Do you now think you shall make no more blunders? Alas! you know not your own weakness; you will very shortly be scattered every man to his own," &c. Here we have,

(1.) A question, designed to put them upon consideration: Do you now believe? [1.] "If now, why not sooner? Have you not heard the same things many a time before?" Those who after many instructions and invitations are at last persuaded to believe have reason to be ashamed that they stood it out so long. [2.] "If now, why not ever? When an hour of temptation comes, where will your faith be then?" As far as there is inconstancy in our faith there is cause to question the sincerity of it, and to ask, "Do we indeed believe?"

(2.) A prediction of their fall, that, how confident soever they were now of their own stability, in a little time they would all desert him, which was fulfilled that very night, when, upon his being seized by a party of the guards, all his disciples forsook him and fled, Matt. xxvi. 56. They were scattered, [1.] From one another; they shifted every one for his own safety, without any care or concern for each other. Troublous times are times of scattering to Christian societies; in the cloudy and dark day the flock of Christ is dispersed, Ezek. xxxiv. 12. So Christ, as a society, is not visible. [2.] Scattered for him: You shall leave me alone. They should have been witnesses for him upon his trial, should have ministered to him in his sufferings; if they could have given him no comfort they might have done him some credit; but they were ashamed of his chain, and afraid of sharing with him in his sufferings, and left him alone. Note, Many a good cause, when it is distressed by its enemies, is deserted by its friends. The disciples had continued with Christ in his other temptations and yet turned their back upon him now; those that are tried, do not always prove trusty. If we at any time find our friends unkind to us, let us remember that Christ's were so to him. When they left him alone, they were scattered every man to his own; not to their own possessions or habitations, these were in Galilee; but to their own friends and acquaintance in Jerusalem; every one went his own way, where he fancied he should be most safe. Every man to secure his own; himself and his own life. Note, Those will not dare to suffer for their religion that seek their own things more than the things of Christ, and that look upon the things of this world as their ta idia--their own property, and in which their happiness is bound up. Now observe here, First, Christ knew before that his disciples would thus desert him in the critical moment, and yet he was still tender of them, and in nothing unkind. We are ready to say of some, "If we could have foreseen their ingratitude, we would not have been so prodigal of our favours to them;" Christ did foresee theirs, and yet was kind to them. Secondly, He told them of it, to be a rebuke to their exultation in their present attainments: "Do you now believe? Be not high-minded, but fear; for you will find your faith so sorely shaken as to make it questionable whether it be sincere or no, in a little time." Note, even when we are taking the comfort of our graces, it is good to be reminded of our dangers from our corruptions. When our faith is strong, our love flaming, and our evidences are clear, yet we cannot infer thence that to-morrow shall be as this day. Even when we have most reason to think we stand, yet we have reason enough to take heed lest we fall. Thirdly, He spoke of it as a thing very near. The hour was already come, in a manner, when they would be as shy of him as ever they had been fond of him. Note, A little time may produce great changes, both concerning us and in us.

(3.) An assurance of his own comfort notwithstanding: Yet I am not alone. He would not be thought to complain of their deserting him, as if it were any real damage to him; for in their absence he should be sure of his Father's presence, which was instar omnium--every thing: The Father is with me. We may consider this, [1.] As a privilege peculiar to the Lord Jesus; the Father was so with him in his sufferings as he never was with any, for still he was in the bosom of the Father. The divine nature did not desert the human nature, but supported it, and put an invincible comfort and an inestimable value into his sufferings. The Father had engaged to be with him in his whole undertaking (Ps. lxxxix. 21, &c.), and to preserve him (Isa. xlix. 8); this emboldened him, Isa. l. 7. Even when he complained of his Father's forsaking him, yet he called him My God, and presently after was so well assured of his favourable presence with him as to commit his Spirit into his hand. This he had comforted himself with all along (ch. viii. 29), He that sent me is with me, the Father hath not left me alone, and especially now at last. This assists our faith in the acceptableness of Christ's satisfaction; no doubt, the Father was well pleased in him, for he went along with him in his undertaking from first to last. [2.] As a privilege common to all believers, by virtue of their union with Christ; when they are alone, they are not alone, but the Father is with them. First, When solitude is their choice, when they are alone, as Isaac in the field, Nathanael under the fig-tree, Peter upon the house-top, meditating and praying, the Father is with them. Those that converse with God in solitude are never less alone than when alone. A good God and a good heart are good company at any time. Secondly, When solitude is their affliction, their enemies lay them alone, and their friends leave them so, their company, like Job's, is made desolate; yet they are not so much alone as they are thought to be, the Father is with them, as he was with Joseph in his bonds and with John in his banishment. In their greatest troubles they are as one whom his father pities, as one whom his mother comforts. And, while we have God's favourable presence with us, we are happy, and ought to be easy, though all the world forsake us. Non deo tribuimus justum honorem nisi solus ipse nobis sufficiat--We do not render due honour to God, unless we deem him alone all-sufficient.--Calvin.

II. He comforts them with a promise of peace in him, by virtue of his victory over the world, whatever troubles they might meet with in it (v. 33): "These things have I spoken, that in me you might have peace; and if you have it not in me you will not have it at all, for in the world you shall have tribulation; you must expect no other, and yet may cheer up yourselves, for I have overcome the world." Observe,

1. The end Christ aimed at in preaching this farewell sermon to his disciples: That in him they might have peace. He did not hereby intend to give them a full view of that doctrine which they were shortly to be made masters of by the pouring out of the Spirit, but only to satisfy them for the present that his departure from them was really for the best. Or, we may take it more generally: Christ had said all this to them that by enjoying him they might have the best enjoyment of themselves. Note, (1.) It is the will of Christ that his disciples should have peace within, whatever their troubles may be without. (2.) Peace in Christ is the only true peace, and in him alone believers have it, for this man shall be the peace, Mic. v. 5. Through him we have peace with God, and so in him we have peace in our own minds. (3.) The word of Christ aims at this, that in him we may have peace. Peace is the fruit of the lips, and of his lips, Isa. lvii. 19.

2. The entertainment they were likely to meet with in the world: "You shall not have outward peace, never expect it." Though they were sent to proclaim peace on earth, and good-will towards men, they must expect trouble on earth, and ill-will from men. Note, It has been the lot of Christ's disciples to have more or less tribulation in this world. Men persecute them because they are so good, and God corrects them because they are no better. Men design to cut them off from the earth, and God designs by affliction to make them meet for heaven; and so between both they shall have tribulation.

3. The encouragement Christ gives them with reference hereto: But be of good cheer, tharseite. "Not only be of good comfort, but be of good courage; have a good heart on it, all shall be well." Note, In the midst of the tribulations of this world it is the duty and interest of Christ's disciples to be of good cheer, to keep up their delight in God whatever is pressing, and their hope in God whatever is threatening; as sorrowful indeed, in compliance with the temper of the climate, and yet always rejoicing, always cheerful (2 Cor. vi. 10), even in tribulation, Rom. v. 3.

4. The ground of that encouragement: I have overcome the world. Christ's victory is a Christian triumph. Christ overcame the prince of this world, disarmed him, and cast him out; and still treads Satan under our feet. He overcame the children of this world, by the conversion of many to the faith and obedience of his gospel, making them the children of his kingdom. When he sends his disciples to preach the gospel to all the world, "Be of good cheer," says he, "I have overcome the world as far as I have gone, and so shall you; though you have tribulation in the world, yet you shall gain your point, and captivate the world," Rev. vi. 2. He overcame the wicked of the world, for many a time he put his enemies to silence, to shame; "And be you of good cheer, for the Spirit will enable you to do so too." He overcame the evil things of the world by submitting to them; he endured the cross, despising it and the shame of it; and he overcame the good things of it by being wholly dead to them; its honours had no beauty in his eye, its pleasures no charms. Never was there such a conqueror of the world as Christ was, and we ought to be encouraged by it, (1.) Because Christ has overcome the world before us; so that we may look upon it as a conquered enemy, that has many a time been baffled. Nay, (2.) He has conquered it for us, as the captain of our salvation. We are interested in his victory; by his cross the world is crucified to us, which bespeaks it completely conquered and put into our possession; all is yours, even the world. Christ having overcome the world, believers have nothing to do but to pursue their victory, and divide the spoil; and this we do by faith, 1 John v. 4. We are more than conquerors through him that loved us.
Adam Clarke: Commentary on the Bible - 1831
16:28: I came forth from the Father - With whom I existed from eternity in glory.
Am come into the world - By my incarnation.
I leave the world - By my death.
And go to the Father - By my ascension. These four words contain the whole economy of the Gospel of man's salvation, and a consummate abridgment of the Christian faith. This gave the disciples a key to the whole of our Lord's discourse; and especially to that part, Joh 16:16, that had so exceedingly embarrassed them, as appears by Joh 16:17, Joh 16:18.
Albert Barnes: Notes on the Bible - 1834
16:28: I came forth from the Father - I came sent by the Father.
And am come into the world - See Joh 3:19; Joh 6:14, Joh 6:62; Joh 9:39.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:28: came: Joh 8:14, Joh 13:1, Joh 13:3
I leave: Joh 16:5, Joh 16:16, Joh 14:28, Joh 17:5, Joh 17:11, Joh 17:13; Luk 9:51, Luk 24:51; Act 1:9-11
John Gill
16:28 I came forth from the Father,.... This is the sum of what the apostle believed, and Christ, in these discourses of his, had been speaking of. This his coming forth from the Father is to be understood, not of his eternal filiation; nor of his coming forth in a way of grace towards his own people in the council and covenant of grace and peace; nor of his constitution, as Mediator, from everlasting; but of his coming in the flesh in the fulness of time: which supposes that he was, that he existed as a divine person before; that he was with the Father before; that he came forth from him with his knowledge, mind, and will; he came not of himself, but he sent him; and yet he came willingly, was not forced, or did not come against his will: and this does not suppose any local motion, or change of place, but only intends an assumption of the human nature into unity with his divine person, who fills heaven and earth with his presence; nor any separation from his Father, with whom he was, and in whose bosom he lay when he was made flesh, and dwelt among men; nor any absence from heaven, for he was there when on earth.
And am come into the world; where he was before, as the Creator and upholder of it, by his immensity and powerful presence; this designs his coming and manifestation in the flesh, which in general was to do the whole will of God, which he in council and covenant agreed to do, and for which he came down from heaven; and in particular to preach the Gospel, call sinners to repentance, give life and light to many, and to fulfil the law, by obeying its precepts, and bearing its penalty, and both to do and suffer in the room and stead of his people, and to save lost sinners, even the chief of them.
Again, I leave the world; not that he relinquished the sustaining and government of it, as God, nor the care of his people in it, as Mediator, for whom he retains the same love as ever, and will not leave them fatherless and comfortless; nor was he leaving it as never to return more; for he will descend, in like manner he ascended, and will come a second time and judge the world in righteousness: but he was about to depart from it by death, having done the work and business for which he came about.
And go to the Father; to give an account of his work unto him, as his righteous servant, being faithful to him that had appointed him; and to transact the affairs of his people; to appear in the presence of God for them; to present their petitions, be their advocate, make intercession for them, take possession of heaven in their name, and prepare it for them; to take his place at the right hand of God in human nature, and to be glorified with the glory promised him before the world was.
Robert Jamieson, A. R. Fausset and David Brown
16:28 I came forth from the Father, &c.--that is, "And ye are right, for I have indeed so come forth,and shall soon return whence I came." This echo of the truth, alluded to in Jn 16:27, seems like thinking aloud, as if it were grateful to His own spirit on such a subject and at such an hour.
16:2916:29: Ասեն ցնա աշակերտքն. Ահա՝ արդ յայտնութեամբ խօսիս. եւ առակ եւ ո՛չ մի ինչ ասես։
29. Աշակերտները նրան ասացին. «Ահա հիմա բացայայտ ես խօսում եւ ոչ մի առակ չես ասում:
29 Ըսին անոր իր աշակերտները. «Ահա հիմա յայտնապէս կը խօսիս եւ առակ մըն ալ չես ըսեր։
Ասեն ցնա աշակերտքն. Ահա արդ յայտնութեամբ խօսիս, եւ առակ եւ ոչ մի ինչ ասես:

16:29: Ասեն ցնա աշակերտքն. Ահա՝ արդ յայտնութեամբ խօսիս. եւ առակ եւ ո՛չ մի ինչ ասես։
29. Աշակերտները նրան ասացին. «Ահա հիմա բացայայտ ես խօսում եւ ոչ մի առակ չես ասում:
29 Ըսին անոր իր աշակերտները. «Ահա հիմա յայտնապէս կը խօսիս եւ առակ մըն ալ չես ըսեր։
zohrab-1805▾ eastern-1994▾ western am▾
16:2929: Ученики Его сказали Ему: вот, теперь Ты прямо говоришь, и притчи не говоришь никакой.
16:29  λέγουσιν οἱ μαθηταὶ αὐτοῦ, ἴδε νῦν ἐν παρρησίᾳ λαλεῖς, καὶ παροιμίαν οὐδεμίαν λέγεις.
16:29. Λέγουσιν (They-fortheth,"οἱ (the-ones) μαθηταὶ (learners) αὐτοῦ (of-it,"Ἴδε (Thou-should-have-had-seen,"νῦν (now) ἐν (in) παρρησίᾳ (unto-an-all-uttering-unto) λαλεῖς, (thou-speak-unto,"καὶ (and) παροιμίαν (to-a-supposing-beside) οὐδεμίαν (to-not-moreover-one) λέγεις. (thou-forth)
16:29. dicunt ei discipuli eius ecce nunc palam loqueris et proverbium nullum dicisHis disciples say to him: Behold, now thou speakest plainly and speakest no proverb.
29. His disciples say, Lo, now speakest thou plainly, and speakest no proverb.
16:29. His disciples said to him: “Behold, now you are speaking plainly and not reciting a proverb.
16:29. His disciples said unto him, Lo, now speakest thou plainly, and speakest no proverb.
His disciples said unto him, Lo, now speakest thou plainly, and speakest no proverb:

29: Ученики Его сказали Ему: вот, теперь Ты прямо говоришь, и притчи не говоришь никакой.
16:29  λέγουσιν οἱ μαθηταὶ αὐτοῦ, ἴδε νῦν ἐν παρρησίᾳ λαλεῖς, καὶ παροιμίαν οὐδεμίαν λέγεις.
16:29. dicunt ei discipuli eius ecce nunc palam loqueris et proverbium nullum dicis
His disciples say to him: Behold, now thou speakest plainly and speakest no proverb.
16:29. His disciples said to him: “Behold, now you are speaking plainly and not reciting a proverb.
16:29. His disciples said unto him, Lo, now speakest thou plainly, and speakest no proverb.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:29: Lo, now speakest thou plainly - The disciples received more light now, on the nature of Christ's person and office, than they had ever done before.
Albert Barnes: Notes on the Bible - 1834
16:29: Now speakest thou plainly - What he had said that perplexed them was that which is contained in Joh 16:16. Compare Joh 16:17-19; "A little while and ye shall not see me," etc. This he had now explained by saying Joh 16:28, "Again, I leave the world, and go to the Father." In this there was no ambiguity, and they expressed themselves satisfied with this explanation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:29: proverb: or, parable, Joh 16:25
Geneva 1599
16:29 (9) His disciples said unto him, Lo, now speakest thou plainly, and speakest no proverb.
(9) Faith and foolish security differ greatly.
John Gill
16:29 His disciples said unto him,.... Upon the above discourse of Christ, such rays and beams of light darted into the minds of the apostles, and things stood so clear in their view, and they so well understood what Christ had said, that they declare,
lo, now speakest thou plainly, and speakest no proverb: what he had said before, were to them like proverbial, or parabolical expressions, not easy to be understood; they were like enigmas, riddles, and dark sayings, the meaning of which they could not apprehend; but now they observe, with admiration, that what he delivered was plain, and intelligible; which was not so much owing to Christ's different way of speaking now, from what it was before, as to their former dulness of hearing, and now having some further degree of light given unto them.
Robert Jamieson, A. R. Fausset and David Brown
16:29 His disciples said, . . . now speakest thou plainly, and speakest no proverb--hardly more so than before; the time for perfect plainness was yet to come; but having caught a glimpse of His meaning (it was nothing more), they eagerly express their satisfaction, as if glad to make anything of His words. How touchingly does this show both the simplicity of their hearts and the infantile character of their faith!
16:3016:30: Այժմիկ գիտեմք՝ եթէ գիտե՛ս զամենայն. եւ ոչինչ պիտոյ է՝ եթէ ոք հարցանիցէ զքեզ. յայսմիկ հաւատա՛մք եթէ յԱստուծոյ ելեր[1966]։ [1966] Ոսկան. Այժմ գիտեմք։ Ոմանք. Հարցանիցէ ցքեզ։
30. Հիմա գիտենք, որ ամէն ինչ գիտես, եւ պէտք չկայ, որ մէկը քեզ բան հարցնի. դրա համար հաւատում ենք, որ Աստծուց ելար»:
30 Հիմա իմացանք թէ ամէն բան գիտես եւ բա՛ն մըն ալ պէտք չէ որ մէկը քեզի հարցնէ. ասով կը հաւատանք թէ Աստուծմէ եկար»։
Այժմիկ գիտեմք եթէ գիտես զամենայն, եւ ոչինչ պիտոյ է եթէ ոք հարցանիցէ զքեզ. յայսմիկ հաւատամք եթէ յԱստուծոյ ելեր:

16:30: Այժմիկ գիտեմք՝ եթէ գիտե՛ս զամենայն. եւ ոչինչ պիտոյ է՝ եթէ ոք հարցանիցէ զքեզ. յայսմիկ հաւատա՛մք եթէ յԱստուծոյ ելեր[1966]։
[1966] Ոսկան. Այժմ գիտեմք։ Ոմանք. Հարցանիցէ ցքեզ։
30. Հիմա գիտենք, որ ամէն ինչ գիտես, եւ պէտք չկայ, որ մէկը քեզ բան հարցնի. դրա համար հաւատում ենք, որ Աստծուց ելար»:
30 Հիմա իմացանք թէ ամէն բան գիտես եւ բա՛ն մըն ալ պէտք չէ որ մէկը քեզի հարցնէ. ասով կը հաւատանք թէ Աստուծմէ եկար»։
zohrab-1805▾ eastern-1994▾ western am▾
16:3030: Теперь видим, что Ты знаешь все и не имеешь нужды, чтобы кто спрашивал Тебя. Посему веруем, что Ты от Бога исшел.
16:30  νῦν οἴδαμεν ὅτι οἶδας πάντα καὶ οὐ χρείαν ἔχεις ἵνα τίς σε ἐρωτᾷ· ἐν τούτῳ πιστεύομεν ὅτι ἀπὸ θεοῦ ἐξῆλθες.
16:30. νῦν (Now) οἴδαμεν (we-had-come-to-see) ὅτι (to-which-a-one) οἶδας (thou-had-come-to-see) πάντα ( to-all ) καὶ (and) οὐ (not) χρείαν (to-an-affording-of) ἔχεις (thou-hold) ἵνα (so) τίς (a-one) σε (to-thee) ἐρωτᾷ: (it-might-entreat-unto) ἐν (in) τούτῳ (unto-the-one-this) πιστεύομεν (we-trust-of) ὅτι (to-which-a-one) ἀπὸ (off) θεοῦ (of-a-Deity) ἐξῆλθες. (thou-had-came-out)
16:30. nunc scimus quia scis omnia et non opus est tibi ut quis te interroget in hoc credimus quia a Deo existiNow we know that thou knowest all things and thou needest not that any man should ask thee. By this we believe that thou camest forth from God.
30. Now know we that thou knowest all things, and needest not that any man should ask thee: by this we believe that thou camest forth from God.
16:30. Now we know that you know all things, and that you have no need for anyone to question you. By this, we believe that you went forth from God.”
16:30. Now are we sure that thou knowest all things, and needest not that any man should ask thee: by this we believe that thou camest forth from God.
Now are we sure that thou knowest all things, and needest not that any man should ask thee: by this we believe that thou camest forth from God:

30: Теперь видим, что Ты знаешь все и не имеешь нужды, чтобы кто спрашивал Тебя. Посему веруем, что Ты от Бога исшел.
16:30  νῦν οἴδαμεν ὅτι οἶδας πάντα καὶ οὐ χρείαν ἔχεις ἵνα τίς σε ἐρωτᾷ· ἐν τούτῳ πιστεύομεν ὅτι ἀπὸ θεοῦ ἐξῆλθες.
16:30. nunc scimus quia scis omnia et non opus est tibi ut quis te interroget in hoc credimus quia a Deo existi
Now we know that thou knowest all things and thou needest not that any man should ask thee. By this we believe that thou camest forth from God.
16:30. Now we know that you know all things, and that you have no need for anyone to question you. By this, we believe that you went forth from God.”
16:30. Now are we sure that thou knowest all things, and needest not that any man should ask thee: by this we believe that thou camest forth from God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:30: Now are we sure that thou knowest all things - Is not the following the meaning of the disciples? We believe that thou art not only the Messiah who camest out from God, but that thou art that God who searchest the heart and triest the reins, and needest not to be asked in order to make thee acquainted with the necessities of thy creatures; for thou perfectly knowest their wants, and art infinitely disposed to relieve them.
Albert Barnes: Notes on the Bible - 1834
16:30: Now are we sure that thou knowest ... - Their difficulty had been to understand what was the meaning of his declaration in Joh 16:16. About this they conversed among themselves, Joh 16:17-19. It is evident that they had not mentioned their difficulty to him, and that he had not even heard their conversation among themselves, Joh 16:19. When, therefore, by his answers to them Joh 16:20-28, he showed that he clearly understood their doubts; and when he gave them an answer so satisfactory without their having inquired of him, it satisfied them that he knew the heart, and that he assuredly came from God. They were convinced that there was" no need that any man should ask him," or propose his difficulties to him, since he knew them all and could answer them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:30: are: Joh 16:17, Joh 5:20, Joh 21:17; Heb 4:13
by: Joh 17:8
John Gill
16:30 Now are we sure that thou knowest all things,.... Not only all men, but all things, even the secrets of men's hearts, of which the apostles had now a convincing proof; for whereas Christ had delivered some expressions, Jn 16:16; which they did not understand, and were desirous to ask him the meaning of, Jn 16:19; which he knowing, being God omniscient, prevents their putting the question to him, and enters upon a discourse, in which he so clearly explained what they wanted to be informed of, without their asking him, that they were fully assured that he must know all things;
and, as they add,
needest not that any man should ask thee: the meaning is, that should Christ deliver anything not so intelligible to any of his audience, and they were desirous of knowing the sense of it, there would be no need of putting the question in form to him, since he is privy to the first motion of desire rising up in the mind; and can, and will, if he thinks fit, explain himself on such an head, to the satisfaction of the person, without ever asking him; at least there is no need of putting the question to make him acquainted with his desire, this being before known unto him. By this we believe that thou camest forth from God; was the true Messiah, and had his mission and commission from God, as such; doubtless they believed this before, but this instance of Christ's omniscience was a strengthening proof of it. So Nathanael, by Christ's saying to him, that before Philip called him, and when he was under the fig tree, he saw him when he thought no eye did but an omniscient one; it laid him under such full convictions of him, as at once to acknowledge him the Son of God, the King of Israel. This is one of the signs and characters of the Messiah with the Jews, that he should have a discerning spirit of men and things, according to Is 11:3 (c).
(c) T. Bab. Sanhedrin, fol. 93. 2.
John Wesley
16:30 Thou knowest all things - Even our hearts. Although no question is asked thee, yet thou answerest the thoughts of every one. By this we believe that thou camest forth from God - They, as it were, echo back the words which he had spoken in Jn 16:27, implying, We believe in God; we believe also in thee.
16:3116:31: Պատասխանի ետ նոցա Յիսուս՝ եւ ասէ. Այժմ հաւատա՞յք.
31. Յիսուս պատասխանեց նրանց եւ ասաց. «Այժմ հաւատո՞ւմ էք.
31 Յիսուս պատասխան տուաւ անոնց ու ըսաւ. «Հիմա կը հաւատա՞ք.
Պատասխանի ետ նոցա Յիսուս եւ ասէ. Այժմ հաւատա՞յք:

16:31: Պատասխանի ետ նոցա Յիսուս՝ եւ ասէ. Այժմ հաւատա՞յք.
31. Յիսուս պատասխանեց նրանց եւ ասաց. «Այժմ հաւատո՞ւմ էք.
31 Յիսուս պատասխան տուաւ անոնց ու ըսաւ. «Հիմա կը հաւատա՞ք.
zohrab-1805▾ eastern-1994▾ western am▾
16:3131: Иисус отвечал им: теперь веруете?
16:31  ἀπεκρίθη αὐτοῖς ἰησοῦς, ἄρτι πιστεύετε;
16:31. ἀπεκρίθη (It-was-separated-off) αὐτοῖς (unto-them) Ἰησοῦς (an-Iesous,"Ἄρτι (Unto-adjusted) πιστεύετε; (ye-trust-of?"
16:31. respondit eis Iesus modo creditisJesus answered them: Do you now believe?
31. Jesus answered them, Do ye now believe?
16:31. Jesus answered them: “Do you believe now?
16:31. Jesus answered them, Do ye now believe?
Jesus answered them, Do ye now believe:

31: Иисус отвечал им: теперь веруете?
16:31  ἀπεκρίθη αὐτοῖς ἰησοῦς, ἄρτι πιστεύετε;
16:31. respondit eis Iesus modo creditis
Jesus answered them: Do you now believe?
31. Jesus answered them, Do ye now believe?
16:31. Jesus answered them: “Do you believe now?
16:31. Jesus answered them, Do ye now believe?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31: - 32. В ответ на это исповедание Господь принимает их веру, как факт (вместо: "Теперь веруете?" лучше перевести: "да, теперь вы веруете"), но говорит, что эта вера в апостолах скоро ослабеет настолько, что они оставят Христа (ср. Мк. 14:27: и 50). "Впрочем - замечает Христос как бы для того, чтобы успокоить апостолов на будущее время, когда они будут считать все дело Христа погибшим, - Я все же не останусь одинок: Отец всегда со мною".
Adam Clarke: Commentary on the Bible - 1831
16:31: Do ye now believe? - And will ye continue to believe? Ye are now fully convinced; and will ye in the hour of trial retain your conviction, and prove faithful and steady?
Albert Barnes: Notes on the Bible - 1834
16:31: Do ye now believe? - Do you truly and really believe? This question was evidently asked to put them on a full examination of their hearts. Though they supposed that they had unshaken faith - faith that would endure every trial, yet he told them that they were about to go through scenes that would test them, and where they would need all their confidence in God. When we feel strong in the faith we should examine ourselves. It may be that we are deceived; and it may be that God may even then be preparing trials for us that will shake our faith to its foundation. The Syriac and Arabic read this in the indicative as an affirmation - "Ye do now believe." The sense is not affected by this reading.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:31: Do: Joh 13:38; Luk 9:44, Luk 9:45
John Gill
16:31 Jesus answered them, do ye now believe? Not as calling their faith in question; or as denying they had any; or as despising it for the smallness of it; but as reproving them for their security, vain confidence and boasting, as if their faith was so very strong that it would never be moved; and perhaps for the lateness of it too: the words may be read affirmatively, without an interrogation, "ye do believe now"; they are in the Syriac and Arabic versions read imperatively, "believe ye now". Though the "now" is left out by the former, which is not to be spared, for the emphasis lies on it; and a regard seems to be had both to time past and to come. The words carry in them a tacit reproof, that they believed no sooner, or were not before this time more established in their faith, when he had been so long with them, and they had heard so many discourses from him, and had seen so many miracles wrought by him: however, it was not too late, and they would do well to go on believing; but it is suggested to them they would meet with something that would try their faith: and it is as if Christ had said, ye believe in me now, while I am with you, and all things go according to your mind; but what will you do anon, when I shall be taken from you, be apprehended by mine enemies, be delivered into the hands of the Gentiles, be crucified, die, and be laid in the grave? will ye believe then? one of you will betray me, another deny me, and all will forsake me, and some express their doubts about me.
Robert Jamieson, A. R. Fausset and David Brown
16:31 Jesus answered . . . Do ye now believe?--that is, "It is well ye do, for it is soon to be tested, and in a way ye little expect."
the hour cometh, yea, is now come, that ye shall be scattered, every man to his own, and shall leave me alone; and yet I am not alone--A deep and awful sense of wrong experienced is certainly expressed here, but how lovingly! That He was not to be utterly deserted, that there was One who would not forsake Him, was to Him matter of ineffable support and consolation; but that He should be without all human countenance and cheer, who as Man was exquisitely sensitive to the law of sympathy, would fill themselves with as much shame, when they afterwards recurred to it, as the Redeemer's heart in His hour of need with pungent sorrow. "I looked for some to take pity, but there was none; and for comforters, but I found none" (Ps 69:20).
because the Father is with me--how near, and with what sustaining power, who can express?
16:3216:32: ահա՝ եկեսցէ ժամ, եւ եկեալ իսկ է. զի ցրուեսջիք յիւրաքանչի՛ւր տեղիս, եւ զիս միա՛յն թողուցուք. եւ չե՛մ միայն, զի Հայր ընդ ի՛ս է[1967]։ [1967] Ոմանք. Ահա եկեսցէ ժամանակ... զի Հայր իմ ընդ իս է։
32. ահա պիտի գայ ժամանակ եւ արդէն իսկ եկել է, երբ պիտի ցրուէք իւրաքանչիւրդ իր տեղը, եւ ինձ միայնակ պիտի թողնէք. սակայն ես միայնակ չեմ, որովհետեւ Հայրն ինձ հետ է:
32 Ահա ժամանակ պիտի գայ ու եկած ալ է, որ ցիրուցան պիտի ըլլաք ամէն մէկդ իր տեղը ու զիս մինակ պիտի թողուք. բայց ես մինակ չեմ, վասն զի Հայրը ինծի հետ է։
ահա եկեսցէ ժամ եւ եկեալ իսկ է, զի ցրուեսջիք յիւրաքանչիւր տեղիս, եւ զիս միայն թողուցուք. եւ չեմ միայն, զի Հայր ընդ իս է:

16:32: ահա՝ եկեսցէ ժամ, եւ եկեալ իսկ է. զի ցրուեսջիք յիւրաքանչի՛ւր տեղիս, եւ զիս միա՛յն թողուցուք. եւ չե՛մ միայն, զի Հայր ընդ ի՛ս է[1967]։
[1967] Ոմանք. Ահա եկեսցէ ժամանակ... զի Հայր իմ ընդ իս է։
32. ահա պիտի գայ ժամանակ եւ արդէն իսկ եկել է, երբ պիտի ցրուէք իւրաքանչիւրդ իր տեղը, եւ ինձ միայնակ պիտի թողնէք. սակայն ես միայնակ չեմ, որովհետեւ Հայրն ինձ հետ է:
32 Ահա ժամանակ պիտի գայ ու եկած ալ է, որ ցիրուցան պիտի ըլլաք ամէն մէկդ իր տեղը ու զիս մինակ պիտի թողուք. բայց ես մինակ չեմ, վասն զի Հայրը ինծի հետ է։
zohrab-1805▾ eastern-1994▾ western am▾
16:3232: Вот, наступает час, и настал уже, что вы рассеетесь каждый в свою [сторону] и Меня оставите одного; но Я не один, потому что Отец со Мною.
16:32  ἰδοὺ ἔρχεται ὥρα καὶ ἐλήλυθεν ἵνα σκορπισθῆτε ἕκαστος εἰς τὰ ἴδια κἀμὲ μόνον ἀφῆτε· καὶ οὐκ εἰμὶ μόνος, ὅτι ὁ πατὴρ μετ᾽ ἐμοῦ ἐστιν.
16:32. ἰδοὺ ( Thou-should-have-had-seen ," ἔρχεται ( it-cometh ,"ὥρα (an-hour,"καὶ (and) ἐλήλυθεν (it-hath-had-come-to-come,"ἵνα (so) σκορπισθῆτε (ye-might-have-been-scattered-to) ἕκαστος (each) εἰς (into) τὰ (to-the-ones) ἴδια ( to-private-belonged ,"κἀμὲ (to-and-I) μόνον (to-alone) ἀφῆτε: (ye-might-have-had-sent-off) καὶ (and) οὐκ (not) εἰμὶ (I-be) μόνος, (alone) ὅτι (to-which-a-one) ὁ (the-one) πατὴρ (a-Father) μετ' (with) ἐμοῦ (of-ME) ἐστίν. (it-be)
16:32. ecce venit hora et iam venit ut dispergamini unusquisque in propria et me solum relinquatis et non sum solus quia Pater mecum estBehold, the hour cometh, and it is now come, that you shall be scattered every man to his own and shall leave me alone. And yet I am not alone, because the Father is with me.
32. Behold, the hour cometh, yea, is come, that ye shall be scattered, every man to his own, and shall leave me alone: and I am not alone, because the Father is with me.
16:32. Behold, the hour is coming, and it has now arrived, when you will be scattered, each one on his own, and you will leave me behind, alone. And yet I am not alone, for the Father is with me.
16:32. Behold, the hour cometh, yea, is now come, that ye shall be scattered, every man to his own, and shall leave me alone: and yet I am not alone, because the Father is with me.
Behold, the hour cometh, yea, is now come, that ye shall be scattered, every man to his own, and shall leave me alone: and yet I am not alone, because the Father is with me:

32: Вот, наступает час, и настал уже, что вы рассеетесь каждый в свою [сторону] и Меня оставите одного; но Я не один, потому что Отец со Мною.
16:32  ἰδοὺ ἔρχεται ὥρα καὶ ἐλήλυθεν ἵνα σκορπισθῆτε ἕκαστος εἰς τὰ ἴδια κἀμὲ μόνον ἀφῆτε· καὶ οὐκ εἰμὶ μόνος, ὅτι ὁ πατὴρ μετ᾽ ἐμοῦ ἐστιν.
16:32. ecce venit hora et iam venit ut dispergamini unusquisque in propria et me solum relinquatis et non sum solus quia Pater mecum est
Behold, the hour cometh, and it is now come, that you shall be scattered every man to his own and shall leave me alone. And yet I am not alone, because the Father is with me.
16:32. Behold, the hour is coming, and it has now arrived, when you will be scattered, each one on his own, and you will leave me behind, alone. And yet I am not alone, for the Father is with me.
16:32. Behold, the hour cometh, yea, is now come, that ye shall be scattered, every man to his own, and shall leave me alone: and yet I am not alone, because the Father is with me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:32: The hour cometh - Ye shall shortly have need of all the faith ye profess: ye now believe me to be the Omniscient; but ye will find difficulty to maintain this faith when ye see me seized, condemned, and crucified as a malefactor. Yea, your faith will be then so shaken that ye shall run away, each striving to save himself at his own home, or among his kindred.
Albert Barnes: Notes on the Bible - 1834
16:32: The hour cometh - To wit, on the next day, when he was crucified.
Ye shall be scattered - See Mat 26:31.
Every man to his own - That is, as in the margin, to his own home. You shall see me die, and suppose that my work is defeated, and return to your own dwellings. It is probable that the two disciples going to Emmaus were on their way to their dwellings, Luke 24. After his death all the disciples retired into Galilee, and were engaged in their common employment of fishing, Joh 21:1-14; Mat 28:7.
Leave me alone - Leave me to die without human sympathy or compassion. See the notes at Mat 26:31, Mat 26:56.
Because the Father is with me - His Father was his friend. He had all along trusted in God. In the prospect of his sufferings he could still look to him for support. And though in his dying moments he suffered so much as to use the language, "Why hast thou forsaken me?" yet it was language addressed to him still as his God - "My God, my God." Even then he had confidence in God - confidence so strong and unwavering that he could say, "Into thy hands I commend my spirit," Luk 23:46. In all these sufferings he had the assurance that God was his friend, that he was doing his will, that he was promoting his glory, and that he looked on him with approbation. It matters little who else forsakes us if God be with us in the hour of pain and of death; and though poor, forsaken, or despised, yet, if we have the consciousness of his presence and his favor, then we may fear no evil. His rod and his staff, they will comfort us. Without his favor then, death will be full of horrors, though we be surrounded by weeping relatives, and by all the honor, and splendor, and wealth which the world can bestow. The Christian can die saying, I am not alone, because the Father is with me. The sinner dies without a friend that can alleviate his sufferings - without one source of real joy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:32: the hour: Joh 4:21, Joh 4:23, Joh 5:25, Joh 5:28, Joh 12:23
that: Zac 13:7; Mat 26:31, Mat 26:56; Mar 14:27, Mar 14:50; Act 8:1; Ti2 4:16, Ti2 4:17
every: Joh 20:10
own: or, own home
yet: Joh 8:16, Joh 8:29, Joh 14:10, Joh 14:11; Isa 50:6-9
Geneva 1599
16:32 (10) Behold, the hour cometh, yea, is now come, that ye shall be scattered, every man to his own, and shall leave me alone: and yet I am not alone, because the Father is with me.
(10) Neither the wickedness of the world, neither the weakness of his own, can diminish anything of the virtue of Christ.
John Gill
16:32 Behold the hour cometh, yea, is now come,.... The time is at hand, yea, it may, in a sense, be said to be already come, it was within an hour: and indeed the following prayer might be delivered in less than an hour's time; when he went immediately into the garden, and was apprehended; or at least in a very little while it would come to pass,
that ye shall be scattered, every man to his own; to his own friends, relations, and acquaintance; to his own house and home; to his own country, Galilee, whither they all went, and to their trade of fishing again; see Jn 21:3; and so was fulfilled the prophecy in Zech 13:7;
and shall leave me alone; as they did in the hands of his enemies; for they all forsook him and fled, some one way, some another; though one or two of them, Peter and John, followed him at a distance; and all came together again, but not to Christ, until his resurrection from the dead.
And yet I am, not alone; he was not alone at this time; and his meaning is, that he should not be alone then when they should be scattered from him:
because the Father is with me; not only as the Son of God, by virtue of union to him, and as one with him; but as Mediator, in consequence of his promise to uphold him, and assist him in his human nature; and though he withdrew his gracious and comforting presence from him, he bearing the sins, and standing in the room and stead of his people, yet not his powerful and supporting presence.
16:3316:33: Զայս խօսեցայ ընդ ձեզ՝ զի ընդ իս խաղաղութիւն ունիցիք. յաշխարհի աստ՝ նեղութիւն ունիցիք, այլ քաջալերեցարո՛ւք զի ես յաղթեցի աշխարհի[1968]։[1968] Ոմանք. Քաջալերացարո՛ւք։
33. Այս բաները ասացի ձեզ, որպէսզի ինձնով խաղաղութիւն ունենաք: Այստեղ, աշխարհում նեղութիւն պիտի ունենաք, սակայն քաջալերուեցէ՛ք, որովհետեւ ես յաղթեցի աշխարհին»:
33 Այս բաները ձեզի խօսեցայ, որպէս զի ինձմով խաղաղութիւն ունենաք. աշխարհի մէջ նեղութիւն պիտի ունենաք, բայց քաջասի՛րտ եղէք, ես աշխարհին յաղթեցի»։
Զայս խօսեցայ ընդ ձեզ, զի ընդ իս խաղաղութիւն ունիցիք. յաշխարհի աստ նեղութիւն ունիցիք, այլ քաջալերեցարուք, զի ես յաղթեցի աշխարհի:

16:33: Զայս խօսեցայ ընդ ձեզ՝ զի ընդ իս խաղաղութիւն ունիցիք. յաշխարհի աստ՝ նեղութիւն ունիցիք, այլ քաջալերեցարո՛ւք զի ես յաղթեցի աշխարհի[1968]։
[1968] Ոմանք. Քաջալերացարո՛ւք։
33. Այս բաները ասացի ձեզ, որպէսզի ինձնով խաղաղութիւն ունենաք: Այստեղ, աշխարհում նեղութիւն պիտի ունենաք, սակայն քաջալերուեցէ՛ք, որովհետեւ ես յաղթեցի աշխարհին»:
33 Այս բաները ձեզի խօսեցայ, որպէս զի ինձմով խաղաղութիւն ունենաք. աշխարհի մէջ նեղութիւն պիտի ունենաք, բայց քաջասի՛րտ եղէք, ես աշխարհին յաղթեցի»։
zohrab-1805▾ eastern-1994▾ western am▾
16:3333: Сие сказал Я вам, чтобы вы имели во Мне мир. В мире будете иметь скорбь; но мужайтесь: Я победил мир.
16:33  ταῦτα λελάληκα ὑμῖν ἵνα ἐν ἐμοὶ εἰρήνην ἔχητε· ἐν τῶ κόσμῳ θλῖψιν ἔχετε, ἀλλὰ θαρσεῖτε, ἐγὼ νενίκηκα τὸν κόσμον.
16:33. ταῦτα (To-the-ones-these) λελάληκα (I-had-come-to-speak-unto) ὑμῖν (unto-ye) ἵνα (so) ἐν (in) ἐμοὶ (unto-ME) εἰρήνην (to-a-peace) ἔχητε: (ye-might-hold) ἐν (in) τῷ (unto-the-one) κόσμῳ (unto-a-configuration) θλίψιν (to-a-pressure) ἔχετε, (ye-hold,"ἀλλὰ (other) θαρσεῖτε, (ye-should-brave-unto,"ἐγὼ (I) νενίκηκα (I-had-come-to-conquer-unto) τὸν (to-the-one) κόσμον. (to-a-configuration)
16:33. haec locutus sum vobis ut in me pacem habeatis in mundo pressuram habetis sed confidite ego vici mundumThese things I have spoken to you, that in me you may have peace. In the world you shall have distress. But have confidence. I have overcome the world.
33. These things have I spoken unto you, that in me ye may have peace. In the world ye have tribulation: but be of good cheer; I have overcome the world.
16:33. These things I have spoken to you, so that you may have peace in me. In the world, you will have difficulties. But have confidence: I have overcome the world.”
16:33. 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.
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:

33: Сие сказал Я вам, чтобы вы имели во Мне мир. В мире будете иметь скорбь; но мужайтесь: Я победил мир.
16:33  ταῦτα λελάληκα ὑμῖν ἵνα ἐν ἐμοὶ εἰρήνην ἔχητε· ἐν τῶ κόσμῳ θλῖψιν ἔχετε, ἀλλὰ θαρσεῖτε, ἐγὼ νενίκηκα τὸν κόσμον.
16:33. haec locutus sum vobis ut in me pacem habeatis in mundo pressuram habetis sed confidite ego vici mundum
These things I have spoken to you, that in me you may have peace. In the world you shall have distress. But have confidence. I have overcome the world.
16:33. These things I have spoken to you, so that you may have peace in me. In the world, you will have difficulties. But have confidence: I have overcome the world.”
16:33. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
33: Здесь находится заключение к речам 15-й и 16-й главы (14-я имеет для себя явно свое особое заключение в 31-м ст. ее). Господь для того и держал добавочные речи, помещенные в 15-й и 16-й главах, чтобы апостолы имели в Нем мир, т. е. мир, какой Он имеет, с каким Он идет на страдания (ср. 14:27). И этот мир должен и у апостолов иметь свое основание в том же, в чем он имеет опору во Христе: именно, Христос уверен в Своей победе над враждебным Ему миром, который уже, можно сказать, теперь лежит у Его ног, как побежденный (ср. 13:31). Так и ученики должны в мысли об одержанной их Учителем победе почерпать силы для перенесения грядущих на них скорбей (ср. ст. 21).

Некоторые из новейших толкователей считают 15-ю и 16-ю главы вставкой, которую сделал позднейший писатель. Главным основанием для такого мнения служит то обстоятельство, что в 31-м ст. 14-й гл. Господь приглашает апостолов "встать и идти" из горницы, признавая таким образом прощальную беседу оконченной. Но критики напрасно смущаются таким обстоятельством. Как и выше сказано (см. прим. к 15-й гл. ст. 31), Господь мог продолжить Свою беседу с учениками, видя, что они прямо не в состоянии последовать Его приглашению, не могут, так сказать, от великого горя, подняться с своих мест. Точно также мало силы имеет и другое основание, на которое ссылаются критики, не признающие подлинности этих глав. Именно они говорят, что в этих главах отчасти повторяется то, что уже известно из 13:31-14:31: гл. (Хейтмюллер). Но что же удивительного, если Господь, утешая Своих учеников, повторяет иногда одни и те же мысли? Очевидно, что они нуждались в таком повторении, что иное они в первый раз недостаточно ясно себе усвоили...
Adam Clarke: Commentary on the Bible - 1831
16:33: 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 favor, unction of the Holy Spirit, purification of heart, etc., etc., 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.
Albert Barnes: Notes on the Bible - 1834
16:33: In me - In my presence, and in the aid which I shall render you by the Holy Spirit.
In the world - Among the men to whom you are going. You must expect to be persecuted, afflicted, tormented.
I have overcome the world - He overcame the prince of this world by his death, 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 Rev_ealing 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; Jo1 4:4; Jo1 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, Sol 6:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:33: in me: Joh 14:27; Psa 85:8-11; Isa 9:6, Isa 9:7; Mic 5:5; Luk 2:14, Luk 19:38; Rom 5:1, Rom 5:2; Eph 2:14-17; Phi 4:7; Col 1:20; Th2 3:16; Heb 7:2, Heb 13:20, Heb 13:21
In the: Joh 15:19-21; Act 14:22; Rom 8:36; Co2 7:4; Th1 3:4; Ti2 3:12; Heb 11:25; Pe1 5:9; Rev 7:14
but: Joh 14:1; Act 9:31, Act 23:11, Act 27:22, Act 27:25; Co2 1:3, Co2 13:11; Th1 3:7
I: Joh 16:11, Joh 12:31; Sa1 17:51, Sa1 17:52; Psa 68:18; Rom 8:37; Gal 1:4, Gal 6:14; Jo1 4:4, Jo1 5:4
Geneva 1599
16:33 (11) These things I have spoken unto you, that (h) in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world.
(11) The surety and foundation of the Church depends only upon the victory of Christ.
(h) That in me you might be thoroughly quieted. For by "peace" is meant here that quiet state of mind which is completely contrary to disquietness and great sadness.
John Gill
16:33 These things I have spoken unto you,.... As this is the conclusion of our Lord's sermons to his disciples, these words may well enough be thought to have regard to all that he had said in general; as concerning his departure from them; his going to prepare a place for them; his union to them, and their communion with him; and the various persecutions and afflictions they should endure for his sake; and the many blessings both of grace and glory they should enjoy; and particularly what he had said in the context, concerning their forsaking him, which supposed tribulation, and would be a prelude of what they were afterwards to have in the world; and concerning the presence of his Father with him, and which they might also expect to have:
that in me ye might have peace; not in the world, in which they were to have tribulation: there is no true, solid peace, to be enjoyed in the world, and the things of it; the world can neither give it, nor take it away; nor have the men of it any knowledge and understanding of it; and much less enjoy it: nor in themselves; spiritual peace does not arise from any duties, services, and performances of men; no, not from an attendance on the Gospel, and the ordinances of it; nor even from the graces of the Spirit; for though peace may be enjoyed herein, and hereby, and through these, as means; yet does not come from them, but from Christ, in whose strength alone all duties are performed aright; who is the sum and substance of the Gospel, and the ordinances of it, and the object of all grace: it is in him, and in him only, in his person, blood, righteousness, and sacrifice, which speak peace, pardon, and atonement, that a soul finds any true, solid peace, rest, comfort, and joy; and here he may, and does find it, in opposition to the cry of sin, law, and justice, for wrath, ruin, hell, and damnation. There is a peace by Christ, which he has made for his people by the blood of his cross; and there is a peace in him, which is enjoyed through faith's looking to his blood for pardon, to his righteousness for justification, to his sacrifice for atonement and satisfaction; and by having communion with him, and discoveries of his love, and by seeing safety and security in him.
In the world ye shall have tribulation; this is certain from this declaration of Christ, who is the omniscient God, and truth itself; from the instance and example of Christ, who was all his life a man of sorrows; from the conformity of the members to the head; from the divine appointment that has so determined it; from the natural enmity of the world to the saints; from the experience of the people of God in all ages; from the usefulness of tribulation to try the graces, and bring about the temporal, spiritual, and eternal good of believers: and though they have tribulation in the world, yet not by way of punishment for sin, but as fatherly corrections and chastenings for their good, that they may not be condemned with the world; and it is only in this present world they have it; as soon as they have done with the world, they will have done with tribulation:
but be of good cheer, I have overcome the world; it is very observable how the phrase, "in the world ye shall have tribulation", stands, and is encompassed, before, with these words, "that in me ye might have peace", and behind, with these, "be of good cheer", &c. Believers, of all men, notwithstanding their tribulations, have reason to be of good cheer, since their sins are forgiven, the love of God is shed abroad in their hearts, their redemption draws nigh, and they have hopes of glory; and particularly, because as Christ here says, for their encouragement under all their tribulations in the world, "I have overcome the world": Satan, the god and prince of the world, with all his principalities and powers, which Christ has led captive, ransomed his people from, and delivers them from the power of; and all that is in the world, the lusts and sins of it, their damning power by the sacrifice of himself, and their governing power by his Spirit and grace; and the men of the world with all their rage and fury, whom he has trodden down in his anger, restrains by his power, and causes the remainder of their wrath to praise him; in all which conquests he makes his people share, and even makes them more than conquerors, through himself: so that they have nothing to fear from the world; nor any reason to be cast down by the tribulation they meet with in it.
Robert Jamieson, A. R. Fausset and David Brown
16:33 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 Jn 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 (1Jn 5:4-5).