João 16

Warren Wiersbe · Citado em PreceptAustin

João 16

Wiersbe - Jesus did not say that the mother’s sorrow (pain) was replaced by joy, but that the sorrow was transformed into joy. The same baby that caused the pain also caused the joy! And so it is in the Christian life: God takes seemingly impossible situations, adds the miracle of His grace, and transforms trial into triumph and sorrow into joy. “The Lord thy God turned the curse into a blessing” (Deut. 23:5; see Neh. 13:2). Joseph’s brothers sold him as a slave, and Potiphar put him into prison as a criminal; but God transformed that hopeless situation of defeat into victory. Egypt’s persecution of Israel only caused them to multiply and prosper the more. King Saul’s murderous pursuit of David only made him more a man of God and helped produce the psalms that encourage our hearts today. Even Jesus took the cross, a symbol of defeat and shame, and transformed it into a symbol of victory and glory. (Bible Exposition Commentary)

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Wiersbe adds that "The religious world today claims to know God, but it does not want to bow the knee to Jesus Christ as the Son of God and the only Saviour of the world. Satan has blinded their minds (2 Cor. 4:3–4+) and sin has blinded their hearts (Eph. 4:17–19+ - "excluded from the life of God"). Like Saul of Tarsus (Acts 9:1-2+), they are so convinced that their “religion” and “righteousness” are satisfactory that in the name of that religion they persecute God’s people! (Bible Exposition Commentary) Because (hoti) is a term of explanation (always begs question - "What is the author explaining?"). They hate Christ followers and seek to take their life, because they do not know God the Father and in fact (although they would deny it) actually hate God! (Jn 15:23-24, Ro 1:30+ "haters of God," Ro 8:7+ = 'hostile toward God," Col 1:21+ "alienated and hostile in mind") The Jews absolutely did not know either the Father or the Son. They had fabricated a god in their imagination, and they rejected His children (cf "the world does not know us," 1Jn 3:1+) and the good news of salvation (Ro 2:4+, Titus 3:4,5+). Their rejection of God's messengers and message of course reflects their total depravity. It is sad that some of the harshest persecution comes from those who claim to be the most religious (aka fanatics)! Their ignorance of God repeats Jesus' words in John 15 where He was explained why the lost world would hate and persecute the disciples... “But all these things (HATRED, PERSECUTION) they will do to you for My name’s sake, because they do not know the One who sent Me. (John 15:21+) The world's ignorance of God (which is a choice they have made as Paul describes in Ro 1:19-21+ = "even though they knew God" - they knew about Him is the idea but did not personally know Him) is the cause of the their hatred and persecution of His children (Jn 15:18, 19+). Men think that in persecuting and killing Christ's followers, they are offering to God an acceptable sacrifice! (We see this today among fanatical Muslims and Hindus who kill Christians in the name of religion!) They know nothing of the true nature of the living God who does not desire the death of a sinner, but gave His only-begotten Son, that whosoever believes in Him should not perish, but have everlasting life (Jn 3:16+) They know nothing of the "kindness and forbearance and patience of God" (Ro 2:4+) Whose only begotten Son even pleaded even for His murderers, “Father, forgive them, they know not what they do.” (Lk 23:34+). THOUGHT - This is an amazing pronouncement on every religious person in the world (every cult, every Hindu, every Muslim, etc, etc) who does not believe in Jesus. They think that they know God. The fact is that while they may know about God, the reality is they do not know Him personally and they "will pay the penalty of eternal destruction, away from the presence of the Lord and from the glory of His power." (2Th 1:9+) It is tragic that many in America claim to be "Christians" and yet they have no personal relationship with God the Father because they do not believe in His Son! Jesus implies they will be shocked at the judgment for Mt 7:21-23+ emphasizes that many (not few - Mt 7:22) who profess to know Him (declaring "Lord, Lord") will be condemned to hell because He never knew them!

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Wiersbe - It is important to note that the Spirit comes to the church and not to the world. This means that He works in and through the church. The Holy Spirit does not minister in a vacuum. Just as the Son of God had to have a body in order to do His work on earth, so the Spirit of God needs a body to accomplish His ministries; and that body is the church. Our bodies are His tools and temples, and He wants to use us to glorify Christ and to witness to a lost world. (Bible Exposition Commentary) Advantage (profitable, good, , expedient)(4851) sumphero from sún = together + phéro = bring) means literally to bring together (literally - as in Acts 19:19) and gives us the underlying idea of the concurrence of circumstances. Then sumphero comes to mean to confer a benefit, to be profitable, advantageous (Mt. 5:29, 30; 18:6; 19:10; John 11:50; 16:7) or useful. To collect in order to help. The idea is to bring together for the benefit, profit or advantage of another. And so here in Heb 12:10 sumphero describes the dividends of discipline, the profit of punishment! Helper (Advocate, Comforter) (3875) parakletos from para = side of, alongside, beside + kaleo = to call) is the noun cognate of the verb parakaleo (see study) (cf also paraklesis) and literally means one called alongside. Parakletos describes one who stands by to help or render aid (especially in a court of law) or one who is summoned to the side of another to help, comfort, encourage, counsel, or intercede for, depending on the need. It is the regular term in NT times for an attorney, giving evidence that stands up in court. The KJV, YLT translate parakletos as Comforter; the RV retains the word Comforter, but the margin gives Advocate and Helper and notes that the Greek is paraclete. The HCSB and RSV translate it Counselor. J. B. Phillips translates it someone to stand by you. Knox translates it he who is to befriend you. NAS, ESV, Moffatt, Torrey and 20th Century NT all translate it Helper. NET, NLT and NAB translate it as Advocate (even Jn 14:16). As the NET Note below amplifies, none of these Names are perfect. I would suggest that the Spirit might also be called our Enabler, that is, the One Who supernaturally energizes (enables) us for Christ-like life and ministry. The point is that we don't just need a little "help" (cp Name "Helper") or a little push, but we need Him to give us both "the desire and the power" (NLT paraphrase of Php 2:13NLT+) to obey the present tense command to continually work out our salvation (Phil 2:12+), whether in everyday Christian living or in specific ministries to which He has assigned each and every believer. I personally believe there are no "bench players" on God's team, but that every believer is called to be on the field so to speak, activity involved in the great game of redeeming men's soul's from hell to heaven! Parakletos - 5x/5v - Advocate(1), Helper(4). (KJV = comforter 4, advocate 1) - Jn. 14:16; Jn. 14:26; Jn. 15:26; Jn. 16:7; 1 Jn. 2:1 Related Resources on Parakletos: See 3 page discussion of parakletos in the Dictionary of NT Theology, page 88, volume 1 Interesting article from Wikipedia on Paraclete Gotquestions ILLUSTRATION - The great Norwegian explorer Roald Amundsen, the first to discover the magnetic meridian of the North Pole and to discover the South Pole. On one of his trips, Amundsen took a homing pigeon with him. When he had finally reached the top of the world, he opened the bird’s cage and set it free. Imagine the delight of Amundsen’s wife, back in Norway, when she looked up from the doorway of her home and saw the pigeon circling in the sky above. No doubt she exclaimed, “He’s alive! My husband is still alive!” So it was when Jesus ascended. He was gone, but the disciples clung to his promise to send them the Holy Spirit. What joy, then, when the dovelike Holy Spirit descended at Pentecost. The disciples had with them the continual reminder that Jesus was alive and victorious at the right hand of the Father. This continues to be the Spirit’s message! C H

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Wiersbe has an interesting note - The world may think that it is judging Christians, but it is the Christians who are passing judgment on the world as they witness to Jesus Christ! Believers are the witnesses, the Holy Spirit is the “prosecuting attorney,” and the unsaved are the guilty prisoners. However, the purpose of this indictment is not to condemn but to bring salvation. The Holy Spirit convicts the world of one particular sin, the sin of unbelief.....it is unbelief that condemns the lost sinner (John 3:18–21), not the committing of individual sins. A person could “clean up his life” and quit his or her bad habits and still be lost and go to hell. (Bible Exposition Commentary) Paul used a related word elegmos (derived from elegcho) in 2Ti 3:16+ when he declared that "All Scripture is inspired by God and profitable for teaching, for reproof (elegmos), for correction, for training in righteousness." Paul then used elegcho as he passed the baton to Timothy exhorting him (with 5 staccato like commands from a general to his lieutenant) to "preach (aorist imperative see our need to depend on the Holy Spirit to obey) the word; be ready (aorist imperative) in season and out of season; reprove (elegcho in aorist imperative), rebuke (aorist imperative), exhort (aorist imperative), with great patience and instruction.." (2Ti 4:2+) In Titus 1:9+ Paul said elders should be "holding fast the faithful word which is in accordance with the teaching, so that he will be able both to exhort in sound doctrine and to refute (elegcho) those who contradict." While of course the Spirit can perform His convicting ministry on His own, more often He operates in conjunction with a human witness as inferred from Jesus' description in Jn 15:27+ where Jesus tells the disciples "you will testify." Practically today our witness can be by giving our personal testimony (my testimony), by presentation of the Gospel by a preacher or missionary or by handing out a Gospel tract (which is a great tool if you are a bit shy). Merrill Tenney explains that convict (elegcho) "is a legal term that means to pronounce a judicial verdict by which the guilt of the culprit at the bar of justice is defined and fixed. The Spirit does not merely accuse men of sin (ED: THAT'S WHAT SATAN DOES), He brings to them an inescapable sense of guilt, so that they realize their shame and helplessness before God. This conviction applies to three particular areas: sin, righteousness, and judgment. The Spirit is the prosecuting attorney Who presents God's case against humanity. He creates an inescapable awareness of sin so that it cannot be dismissed with an excuse or evaded by taking refuge in the fact that "everybody is doing it." (BORROW The Expositor's Commentary PAGE 352) Steven

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Wiersbe - When He has come, He will convict the world of sin, and of righteousness, and of judgment. John 16:8 - New Testament Words If, in the upper room, you had measured the apostles by the world’s standards, you would have concluded that they were unprepared to carry on the work of Christ. But in his high priestly prayer, Jesus told the Father they were prepared! “I have finished the work which You have given Me to do” (John 17:4), he said, and that work included teaching and training the apostles for their life ministries. Jesus had not only taught them God’s Word, but he had also taught them how to pray, and he had been their example as a compassionate servant. Only one element was missing: the Holy Spirit, who alone could empower them to know and do God’s will. The Holy Spirit was to be to the apostles what Jesus had been to them, and the Spirit would always be in them to enable them to live and labor for God’s glory. Of itself, the church cannot save sinners or change the world, but the Holy Spirit can as he works in and through the church. Through our gracious words, our godly lives, and our good works, we can be the witnesses, and the Spirit will use our witness to bring conviction to the hearts of the lost concerning sin, righteousness, and judgment (Jn 16:8–11). The world’s greatest sin is unbelief: sinners have not trusted Jesus Christ, and this is why they are lost. Conscience may convict a person of sins, but only the Spirit can convict them of the greatest sin—rejecting Jesus Christ. A person may abandon both the sins of the flesh and of the spirit (2 Cor. 7:1) and still be lost, for it is only faith in Christ that gives new birth into the family of God. Peter preached Christ to the religious Jews at the feast of Pentecost and they were “cut to the heart” and cried out for help (Acts 2:37). The Spirit used the Word of God to convict them. God’s people are witnesses, not prosecuting attorneys, so let’s leave the convicting to the Holy Spirit. The lost world’s greatest need is the righteousness of Jesus Christ. Whether they knew it or not, the people who watched Jesus serve on earth were beholding righteousness in action. Lost sinners cannot be saved by the righteousness of the law of Moses (Gal. 2:16–21), nor can their own self-righteousness save them (Isa. 64:6). Jesus knew no sin and did no sin (1 Pet. 2:22) because in him there was no sin (1 John 3:5). Jesus was willing to become sin for us (2 Cor. 5:21) that we might be clothed in his righteousness and “accepted in the Beloved” (Eph. 1:6). But Jesus has returned to heaven, so how can lost people see his righteousness and discover what they are missing? By seeing Jesus in the lives of his people (Matt. 5:13–16) and hearing Christ declared from the Word. The lost world is under bondage to the devil, the prince of this world (Eph. 2:1–3), and its greatest need is freedom from sin, death, and judgment. Yet sinners rejoice in what they think is freedom. In his death and resurrection, Jesus won the greatest victory in history, defeating sin, death, and the devil. Jesus said, “Now is the judgment of this world; now the ruler of this world will be cast out” (John 12:31). To the unbelieving world, the cross looks like shameful defeat; but in reality, the cross is a glorious triumph (Col. 2:15). When Jesus died, he did not whisper, “I am finished!” He shouted, “It is finished!” The work of redemption had been completed! If the Holy Spirit is to bring conviction to the hearts of lost people, God’s people must be available to him, manifesting the fruit of the Spirit in their lives (Gal. 5:22–23) and sharing the good news. Let’s be faithful witnesses, telling “the truth, the whole truth, and nothing but the truth,” and trusting the Holy Spirit to do the rest. He is willing. Are we? For we cannot but speak the things which we have seen and heard. Acts 4:20 C H

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Wiersbe - Our Lord was always careful to give His disciples the right amount of truth at the best time. This is always the mark of a great teacher. The Holy Spirit is our Teacher today, and He follows that same principle: He teaches us the truths we need to know, when we need them, and when we are ready to receive them. (Bible Exposition Commentary) Believer's Study Bible - After Christ's resurrection, many of His words became clear to His disciples, but much more understanding would follow the coming of the Holy Spirit. The disciples, who were in a state of gloom (v. 6), underwent a metamorphosis and, with increased revelation and unique courage, turned the world.

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Wiersbe adds an interesting analysis writing "When you compare John 14:26 with John 16:13, you see the wonderful way that God arranged for the writing of the New Testament Scriptures. The Spirit would remind them of what Jesus had taught them; this gives us the four Gospels. The Spirit would also "guide" them into all truth; and this would result in the epistles. "He will show you things to come" refers to the prophetic Scriptures, especially the Book of Revelation. (Bible Exposition Commentary) Bob

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Wiersbe - The phrase "He [the Spirit] shall not speak of Himself" (John 16:13) does not mean that the Spirit never refers to Himself, for when He wrote the Bible, the Spirit often mentioned Himself. Rather, it means that He does not speak apart from the Father and the Son; He does not "manufacture" a different message. You have the entire Godhead mentioned in John 16:13, because the Spirit of God does not ignore either the Father or the Son. They work harmoniously together. (Bible Exposition Commentary)

João 16

Wiersbe - “That day” cannot refer to the day of His return for His church, because there is no evidence in Scripture that we shall pray to Him after we get to heaven. (Bible Exposition Commentary) Truly, truly, (amen, amen - 25x only in John) introduces another solemn, important teaching from Jesus. Surely, by now, this introductory phrase would have garnered their full attention! I say to you, if you ask (aiteo - request by an inferior of a superior) the Father (pater) for anything in My name, He will give it to you - Jesus reiterates His earlier promise in Jn 15:16+ that "whatever you ask of the Father in My name He may give to you." (cf also "in My name" - Jn 14:13-14+) Jesus gives the condition for answered prayer as praying in My name. Obviously He is not telling them to use His Name as a magic formula. The meaning of in My Name is praying with the authority He gives, praying on the basis of His merit and praying in union/communion with Him. In other words, in My Name signifies praying as Jesus would pray, and He always prayed for the will of His Father to be done. Bible prayer is to the Father, through the Son, in the Spirit. The word anything has opened up pandora's box because it has been seized by false teachers who teach a false prosperity "gospel," saying things like you can have you best life now! Well in some ways false teacher Joel Osteen may be correct, because for many (? most) who follow these false teachers it is a fact that this life is their best life and as good as it will ever get for them compared to their next life in everlasting hell, whereas for true believers this life is as bad as it will ever get! Anything does not mean everything you want, but anything in the will of God and anything that pleases and glorifies God. Anything speaks of asking for legitimate needs, not licentious greeds! THOUGHT - In light of the fact that this is the third time in John 13-16 (Jn 14:12–14; Jn 15:7, 16; Jn 16:23–26) that Jesus has given a similar instruction on prayer, it is clear that He is placing extreme emphasis on prayer. Perhaps you have seen this before but I had never seen this emphasis, and it certainly gives me motivation for being much more dedicated to the discipline of prayer. Bob

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Wiersbe - It would do all of God’s people good if they reviewed regularly what Jesus taught about prayer in this Upper Room Discourse. There is indeed joy in praying and in receiving answers to prayer. There is joy in meeting the conditions Jesus has laid down for successful praying. I think it was George Müller who said that true prayer was not overcoming God’s reluctance, but overcoming God’s willingness. (Bible Exposition Commentary) Related Resources on Prayer - on site Devotional on Prayer Guide to Praying for Missionaries Hebrews 13:20-21 Commentary John 17 Commentary Philippians 4:6 Commentary Pithy Prayer Phrases Prayer - Greek Words for Prayer Prayer Devotionals and Illustrations Prayer Hymns and Poems Prayer Quotes Prayer Quotes, Devotionals and Illustrations Praying for People from Every Tribe, Tongue, People and Nation Praying His Word Praying in the Spirit Spurgeon's Gems on Prayer Filled (complete) (4137) pleroo means to be filled (passive voice = saints acted on by outside force = "Divine Passive") to the brim (a net, Mt 13:48, a building, Jn 12:3, Acts 2:2+, a city, Acts 5:28+, needs Phil 4:19+), to make complete in every particular, to cause to abound, to furnish or supply liberally, to flood, to diffuse throughout, to pervade, to take possession of and so to ultimately to control. Pleroo was often used of the wind billowing the sails of a ship and providing impetus to move the ship across the water. To be filled with the Spirit then to is to be moved along in our Christian life by God Himself, by the same dynamic by which the writers of Scripture were “moved by the Holy Spirit” (2Pe 1:21+). In the spiritual realm, this concept depicts the Holy Spirit providing the thrust to move the believer down the pathway of obedience. A Spirit-filled Christian is not motivated by his own desires or will to progress. Instead, he allows the Holy Spirit to carry him in the proper directions. Another helpful example of this first meaning is a small stick floating in a stream. Sometime in our lives most of us have tossed a stick into a creek and then run downstream to see the twig come floating by, propelled only by the force of the water. To be filled with the Spirit means to be carried along by the gracious pressure of the Holy Spirit. From a negative aspect, the men in (Ro 1:29+) are being moved by their depraved minds to do unspeakable evil. (2) Pleroo also conveys the idea of permeation as of salt’s permeating meat in order to flavor and preserve it. God wants the Holy Spirit to permeate and flavor our lives so that when we’re around others they will know for certain that we possess the pervasive savor of the Spirit. (3) Pleroo conveys the sense of domination or total control. It is used by the Gospel writers in various passages to indicate that people were dominated by a certain emotion. In Luke 5:26, after Jesus rebuked the Pharisees and healed the paralytic, the people were astonished and “filled with fear.” In Luke 6:11, when Jesus restored a man’s hand on the Sabbath, the scribes and Pharisees “were filled with rage.” When our Lord told the disciples that He would soon be leaving them, He told of their reaction: “sorrow has filled your heart” (John 16:6). The person who is filled with sorrow is no longer under his own control but is totally under the control of that emotion. In the same way, someone who is filled with fear, anger or even Satan (Acts 5:3) is no longer under his own control but under the total control of that which dominates him. Each of these uses reveals an emotion so overwhelming within the people that it dominated their thoughts and excluded every other emotion. Brian Bell - PRAY LARGE - ILLUSTRATION - Among those who served in the court of Alexander the Great was a famous philosopher who had outstanding ability but little money. He asked Alexander for financial help and was told he could draw whatever cash he needed from the imperial treasury. When he submitted to the treasurer a request for an amount equal to $50,000, he was promptly refused. The treasurer had to verify that such a large sum was indeed authorized. But when he asked Alexander, the ruler replied, “Pay the money at once. The philosopher has done me a singular honor: By the largeness of his request he shows that he has understood both my wealth and generosity.” 1. Be Large in your request: for your own personal generosity towards others; to live the missional life(missionary lifestyle); for your own character transformation; to encounter God daily; to grow a merciful heart towards others. Pray Large! John Newton's words in his hymn Come, My Soul, Thy Suit Prepare (PLAY THIS BEAUTIFUL VOCAL VERSION) are apropos… Thou art coming to a King. Large petitions with thee bring; For His grace and pow’r are such None can ever ask too much. C. S. Lewis: Our Lord finds our desires not too strong, but too weak. We are half-hearted creatures, fooling about with drink & sex and ambition, when infinite joy is offered to us, like an ignorant child who wants to go on making mud pies in the slum because he cannot imagine what is meant by the offer of a holiday at the sea. We are far too easily pleased. Vance Havner - Where Is Your Joy? We all are seeking more joy in one form or another. The money chaser, the businessman bent over his desk, the prodigal at a wild party, the traveling vacationist—all are seeking a greater degree of joy or happiness. But not many have joy for all their ardent quest. Most of them are looking for a different degree of joy when what they need is a different kind. How many worried faces one sees nowadays upon the streets! The lined and painted faces tell a tale of disillusionment. The newspapers eloquently declare in their columns of crime, suicide, insanity, cynicism, the sad story of a joyless world. Most of us are expecting joy from wrong sources. First of all, it does not lie in where you are. It is not a creation of circumstance. Poor human nature persists in thinking the next field will be greener. A new house, a new car, a change of jobs, a trip—forever just ahead lies happiness! When we are "well fixed" we shall have joy, we think. But we are never well fixed unless, like the psalmist, our heart is fixed (Ps 57:7). No, joy does not consist in where we are. If we are not happy here, we shall not be there. Nor does joy consist in how you are, that is, in how you feel. Feelings are as variable as April weather and a joy based upon mere emotion is at the mercy of a headache or a bad dinner. God's Word speaks of a joy that can exist with suffering. "Ye became followers of us, and of the Lord, having received the word in much affliction with joy of the Holy Ghost" (1 Thess. 1:6). Christ tells us we shall have trouble, then bids us be of good cheer (John 16:33). True joy is deeper than how we feel. It is not a matter of who you are. Position and prominence do not bring joy. Men seek fame and high places only to learn that they were happier in obscurity. The secret of real joy has been kept from the wise and prudent and revealed unto babes (Matt. 11:25). Neither is joy dependent upon what you are—your own character. Many are deceived here. Nicodemus and the rich young ruler were men of fine character but they still sought something deeper; they had not found true joy. Our own goodness may bring us a sort of self-satisfaction but it never sparkles with heavenly joy for it is hollow—a sounding brass and tinkling cymbal. Where then is true joy? It consists in whose we are. Jesus Christ is the source of joy and only as we are His do we find His joy. The Gospel is a message of joy, the very word meaning "good news." The Lord Jesus spoke again and again of His joy (John 15:11; 16:22, 24; 17:13). The New Testament proclaims it (Acts 13:52; Rom. 14:17; Gal. 5:22). Our Lord said, "Be of good cheer; it is I; be not afraid" (Matt. 14:27). It is the "I," our Savior and Lord, who makes the difference between fear and cheer. Someone has said: "Joy is spelled J for Jesus, O for others, Y for yourself; put Christ first, others next, yourself last." Others have spelled it to mean J for Jesus, Y for yourself and O for naught, nothing between you and Jesus. If we believe, then we are Christ's (1 Cor. 3:23)—and in whose we are, we find joy. Streams in the Desert - John 16:24 - Borrow Streams in the Desert page 328 DURING the Civil War, a man had an only son who enlisted in the armies of the Union. The father was a banker and, although he consented to his son’s going, it seemed as if it would break his heart to let him go. He became deeply interested in the soldier boys, and whenever he saw a uniform, his heart went out as he thought of his own dear boy. He spent his time, neglected his business, gave his money to caring for the soldiers who came home invalid. His friends remonstrated with him, saying he had no right to neglect his business and spend so much thought upon the soldiers, so he fully decided to give it all up. After he had come to this decision, there stepped into his bank one day a private soldier in a faded, worn uniform, who showed in his face and hands the marks of the hospital. The poor fellow was fumbling in his pocket to get something or other, when the banker saw him and, perceiving his purpose, said to him: “My dear fellow, I cannot do anything for you today. I am extremely busy. You will have to go to your headquarters; the officers there will look after you.” Still the poor convalescent stood, not seeming to fully understand what was said to him. Still he fumbled in his pockets and, by and by, drew out a scrap of dirty paper, on which there were a few lines written with a pencil, and laid this soiled sheet before the banker. On it he found these words: “Dear Father: “This is one of my comrades who was wounded in the last fight, and has been in the hospital. Please receive him as myself.—Charlie.” In a moment all the resolutions of indifference which this man made, flew away. He took the boy to his palatial home, put him in Charlie’s room, gave him Charlie’s seat at the table, kept him until food and rest and love had brought him back to health, and then sent him back again to imperil his life for the flag. —Selected. Norman Geisler - JOHN 16:24 —Does this verse mean we can obtain anything we want if we ask for it in the name of Jesus, as Word-Faith teachers suggest? - When Cultists Ask - See page 153 MISINTERPRETATION: In John 16:24 Jesus said, “Until now you have asked for nothing in My name; ask, and you will receive, that your joy may be made full” ( NASB ). Some Word-Faith teachers say this verse means that we can obtain virtually anything we want if we ask for it in the name of Jesus. In his book The Name of Jesus , Kenneth Hagin claimed, “I have not prayed one prayer in 45 years . . . without getting an answer. I always got an answer—and the answer was always yes” (1981, 16). CORRECTING THE MISINTERPRETATION: Hagin and other Word-Faith teachers cite this verse in isolation from other verses that qualify Jesus’ intended meaning. In John 15:7 , for example, Jesus said, “If you abide in Me, and My words abide in you, ask whatever you wish, and it shall be done for you” ( NASB ). Here abiding is a clear condition for receiving answers to prayer. We are also told that “whatever we ask we receive from Him, because we keep His commandments and do the things that are pleasing in His sight” ( 1 John 3:22 NASB ). “This is the confidence which we have before Him, that, if we ask anything according to His will, He hears us. And if we know that He hears us in whatever we ask, we know that we have the requests which we have asked from Him” ( 1 John 5:14–15 NASB , emphasis added). Finally, we are told that if we ask for something with wrong motives we won’t receive what we asked for ( James 4:3 ). These are important qualifications to keep in mind when seeking to understand what Jesus meant in John 16:24 . The verse is certainly not a magic formula, as Word-Faith teachers portray it. In Jesus’ Name Until now you have asked nothing in My name. Ask, and you will receive, that your joy may be full. — John 16:24 Today's Scripture & Insight : John 14:12-21 One of my favorite collections of photos is of a family dinner. Preserved in an album are images of Dad, his sons and their wives, and his grandchildren in a time of thanks-giving and intercession. Dad had suffered a series of strokes and was not as verbal as usual. But during that time of prayer, I heard him say with heartfelt conviction: “We pray in Jesus’ name!” About a year later, Dad passed from this world into the presence of the One in whose name he placed such trust. Jesus taught us to pray in His name. The night before He was crucified, He gave a promise to His disciples: “Until now you have asked nothing in My name. Ask, and you will receive, that your joy may be full” (John 16:24). But the promise of asking in Jesus’ name is not a blank check that we might get anything to fulfill our personal whims. Earlier that evening, Jesus taught that He answers requests made in His name so that He will bring glory to the Father (John 14:13). And later that night, Jesus Himself prayed in anguish, “O My Father, if it is possible, let this cup pass from Me; nevertheless, not as I will, but as You will” (Matt. 26:39). Father in heaven, help us worry less about what we can get from You and more about what we can learn from You. As Your followers said, “Increase our faith” (Luke 17:5). Nothing lies beyond the reach of prayer except that which lies outside the will of God. John 16:25 “These things I have spoken to you in figurative language; an hour is coming when I will no longer speak to you in figurative language, but will tell you plainly of the Father. KJV John 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. BGT John 16:25 Ταῦτα ἐν παροιμίαις λελάληκα ὑμῖν· ἔρχεται ὥρα ὅτε οὐκέτι ἐν παροιμίαις λαλήσω ὑμῖν, ἀλλὰ παρρησίᾳ περὶ τοῦ πατρὸς ἀπαγγελῶ ὑμῖν. NET John 16:25 "I have told you these things in obscure figures of speech; a time is coming when I will no longer speak to you in obscure figures, but will tell you plainly about the Father. CSB John 16:25 "I have spoken these things to you in figures of speech. A time is coming when I will no longer speak to you in figures, but I will tell you plainly about the Father. ESV John 16:25 "I have said these things to you in figures of speech. The hour is coming when I will no longer speak to you in figures of speech but will tell you plainly about the Father. NIV John 16:25 "Though I have been speaking figuratively, a time is coming when I will no longer use this kind of language but will tell you plainly about my Father. NLT John 16:25 "I have spoken of these matters in figures of speech, but soon I will stop speaking figuratively and will tell you plainly all about the Father. NRS John 16:25 "I have said these things to you in figures of speech. The hour is coming when I will no longer speak to you in figures, but will tell you plainly of the Father. NJB John 16:25 I have been telling you these things in veiled language. The hour is coming when I shall no longer speak to you in veiled language but tell you about the Father in plain words. NAB John 16:25 "I have told you this in figures of speech. The hour is coming when I will no longer speak to you in figures but I will tell you clearly about the Father. YLT John 16:25 'These things in similitudes I have spoken to you, but there cometh an hour when no more in similitudes will I speak to you, but freely of the Father, will tell you. MIT John 16:25 I have spoken these things to you in analogies. A time is coming when I will no longer speak to you analogously, but I will plainly inform you about the father. figurative language, John 16:12,16,17 Ps 49:4 78:2 Pr 1:6 Mt 13:10,11,34,35 Mk 4:13 but: John 16:28,29 Ac 2:33-36 2Co 3:12-18 4:2 Related Passages: John 10:24 The Jews then gathered around Him, and were saying to Him, “How long will You keep us in suspense? If You are the Christ, tell us plainly.” John 11:14 So Jesus then said to them plainly, “Lazarus is dead, JESUS CRYPTIC SPEAKING WILL BECOME PLAIN SPEAKING These things These things begs the question "What things?" Some feel this refers to the last words in the Upper Room discourse. Others feel this represents teaching over the 3+ year ministry (which certainly had many things the disciples could not comprehend, in addition to use of parables). Tasker thinks these things was more limited and "Used here to cover the cryptic expression ‘a little while’ and the metaphor of childbirth used in verse 21.” However I think Jesus' illustration of childbirth was fairly obvious (even to the 11 disciples)! I have spoken to you in figurative language (paroimia - cryptic sayings, veiled language) - The KJV rendering is misleading because Jesus was not speaking in "proverbs" (maxims) but is referring to obscure, enigmatic sayings, saying which are difficult to understand. Bob Utley on figurative language - Jesus’ teachings had a two-fold effect: (1) they opened up understanding and (2) they blocked understanding (cf. Mark 4:10–11; Isa. 6:9–10; Jer. 5:21). The heart of the hearer is the key to effectual understanding. However, there were truths that even the saved could not grasp until after the Passion week events (crucifixion, resurrection, resurrection appearances, ascension, and Pentecost). Wiersbe - In John 16:25–27, Jesus explained that there would be a new situation because of His resurrection and ascension, and because of the coming of the Holy Spirit. He would no longer speak to them in terms that demanded spiritual insight for their understanding. He would speak to them plainly and reveal the Father to them. There in the Upper Room, He had used a number of symbolic images to get His message across: the washing of their feet, the “Father’s house,” the vine and branches, and the birth of a baby. In the days that followed, these images would become clearer to the disciples as they would be taught by the Spirit of God. The purpose of Bible study is not simply to understand profound truths, but to get to know the Father better. “I will show you plainly of the Father” (John 16:25). If our reading and Bible study falls short of this, it does more harm than good.(Bible Exposition Commentary) An hour (hora) is coming when I will no longer speak to you in figurative language (paroimia), but will tell (inform) you plainly (parrhesia -- openly) of the Father (pater) - What hour would this refer to? First note that timing included a promise that henceforth He would speak plainly. Presumably the hour that is coming refers to after His resurrection when He would give them a private "seminar" over "forty days and speaking of the things concerning the kingdom of God." (Acts 1:3+) Leon Morris on an hour is coming - Jesus goes on to refer to an “hour” (NIV, “time”) when he will speak plainly. One would have expected that this would be now, and, indeed, the disciples apparently take it this way (v. 29). Yet Jesus does seem to be looking forward to the time after the resurrection (Jn 16:26), and this was the time when things that had been obscure began to become clear for them. There is a marked difference in the apostles when we come to Acts. Then there is a sureness of touch, a certainty, a conviction, that could not take place until after the events narrated in the Gospels. (BORROW The Gospel according to John PAGE 708) (BOLD ADDED) John MacArthur agrees with Morris and adds "The disciples, before the cross, were unable to fully grasp the profound significance of the Son’s work of redemption. Nor did they comprehend the depth of the Father’s love expressed in sending the Son to die as a sacrifice for sin (see the discussion of 16:12 in chapter 18 of this volume). But in that future hour (the coming of the Spirit at Pentecost), the veil would be lifted and Jesus would tell them plainly of the Father. The disciples would understand more fully Jesus’ relationship to the Father (cf. Matt. 11:27; John 1:1–2, 18; 3:35; 5:17–20, 36–37, 43; 6:27, 46, 57; 8:16–19, 28, 38, 42, 54; 10:15, 17–18, 25, 30, 38; 12:49–50; 13:1; 14:6–12, 20, 28, 31; 15:9–10, 15; 16:15; 17:5, 21, 24–25; 20:21) and the Father’s love for them (cf. John 14:21, 23; 16:27; Rom. 5:8; 8:15; Gal. 4:6; Heb. 1:1–3; 1 John 3:1; 4:10)." (SEE The MacArthur Commentary) E C Hoskyns adds another thought "The return of Jesus to the Father inaugurated a new era, in which the Lord speaks to His disciples no longer obscurely but clearly and openly; it is presumed that the readers of the Gospel understand that He speaks to them through the Spirit which they have received" (BORROW The Fourth Gospel PAGE 490). D A Carson - Although all of Jesus’ life and ministry has been a manifestation of God (Jn 1:14, 18; 14:9), the veiling has been particularly acute because the disciples cannot fathom His references to His departure. With the dawning of the ‘hour’, with the coming of the new order, Jesus’ language from the days of His flesh will become clearer (Jn 14:26); Jesus Himself, after the resurrection, will speak words that will lose their enigmatic character, words about His Father (Jn 16:25; Lk. 24:27, 44–48; cf. 20:17); and after His ascension, the Paraclete will continue to unpack the meaning of the revelation bound up with Jesus the Messiah (Jn 16:12–15). (BORROW The Gospel According to John PAGE 547) NET NOTE on figurative language - Or “in parables”; or “in metaphors.” There is some difficulty in defining παροιμίαις (paroimiais) precisely: A translation like “parables” does not convey accurately the meaning. BDAG 779–80 s.v. παροιμία suggests in general “proverb, saw, maxim,” but for Johannine usage “veiled saying, figure of speech, in which esp. lofty ideas are concealed.” In the preceding context of the Farewell Discourse, Jesus has certainly used obscure language and imagery at times: John 13:8–11; 13:16; 15:1–17; and Jn 16:21 could all be given as examples. In the LXX this word is used to translate the Hebrew mashal which covers a wide range of figurative speech, often containing obscure or enigmatic elements. Figurative language (3942) paroimia from para = beside + oimos = a and thus a "wayside saying" or "saying by the way") means a byword, a parable, an allegory. Paroimia conveys the idea that something cryptic or enigmatic is intended. A proverb, maxim as in 2Pe 2:22+ - "It has happened to them according to the true proverb (paroimia), “A DOG RETURNS TO ITS OWN VOMIT," [quote from Pr 26:11] and, “A sow, after washing, returns to wallowing in the mire." Dark saying, figure of speech (Jn 10:6; Jn 16:25, 29). This noun can be found in classical Greek denoting a “proverb, maxim” or “saying” (Liddell-Scott). It can refer to an “incidental remark” or a wise “saying.” The Septuagint uses its plural form of the Proverbs of Solomon (cf. Proverbs 1:1; 25:1). Westcott adds that paroimia "suggests the notion of a mysterious saying full of compressed thought, rather than that of a simple comparison." PAROIMIA - Jn. 10:6; Jn. 16:25; Jn. 16:29; 2 Pet. 2:22 Plainly (boldly) (3954) parrhesia from pás = all + rhesis = speech, act of speaking) is literally all speech or speaking all things and thereby conveys the idea of freedom to say all. The basic idea in the word is freedom of speech, when the word flowed freely. It is that attitude of openness that stems from freedom and lack of fear ("shaking" fear - godly, reverential fear is always appropriate) means in essence the freedom to say all. Greeks used parrhesia of those with the right to speak openly in the assembly. Speaking with plainness, openness and confidence (Acts 2:29). Speaking publicly or in the open (Jn 7:13, 11:54, 18:20) and then something done in public (Jn 7:26, Col 2:15-note) Friberg - as an attitude of openness that stems from freedom and lack of fear; (1) in speech boldness, plainness, outspokenness (Acts 2.29); (2) in public work openness; publicly (Jn 7.13); (3) in the presence of high-ranking persons courage, confidence, boldness (Acts 4.13); (4) in relation to God confidence, boldness, joyful sense of freedom (Heb 10.35) PARRHESIA - 31X/31V - boldness(4), boldness in...speech(1), confidence(13), confidently(1), openly(2), openness(1), plainly(5), public(1), publicly(3). Mk. 8:32; Jn. 7:4; Jn. 7:13; Jn. 7:26; Jn. 10:24; Jn. 11:14; Jn. 11:54; Jn. 16:25; Jn. 16:29; Jn. 18:20; Acts 2:29; Acts 4:13; Acts 4:29; Acts 4:31; Acts 28:31; 2 Co. 3:12; 2 Co. 7:4; Eph. 3:12; Eph. 6:19; Phil. 1:20; Col. 2:15; 1 Tim. 3:13; Phlm. 1:8; Heb. 3:6; Heb. 4:16; Heb. 10:19; Heb. 10:35; 1 Jn. 2:28; 1 Jn. 3:21; 1 Jn. 4:17; 1 Jn. 5:14 John

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Wiersbe concludes writing " John 16:33 is also a preface to His great High Priestly Prayer. He had taught them the Word; now He would pray for them. The Word and prayer must always go together (Acts 6:4). He used the word world nineteen times in this prayer, for in it He shows us how to overcome the world. He Himself was facing the hatred of the world and the devil, yet He would be able to endure the suffering and win the victory. There is joy when we permit God to transform sorrow into joy. There is joy when God answers prayer. There is joy when we overcome the world. Let there be joy!" (Bible Exposition Commentary) Brian Bell - You will have tribulation! Mosquitos are said to bite strangers more than natives. The believers 2-fold Life: In Christ & in the world. The believers 2-fold Experience: In Christ peace; & in the World tribulation The believers 2-fold Secret: The Fact, I have overcome & the Feeling, be of good cheer. 2 Peace (1515) eirene from verb eiro = to join or bind together that which has been separated) literally pictures the binding or joining together again of that which had been separated or divided and thus setting at one again, a meaning convey by the common expression of one “having it all together”. It follows that peace is the opposite of division or dissension. Peace as a state of concord and harmony is the opposite of war. Peace was used as a greeting or farewell corresponding to the Hebrew word shalom - "peace to you". Eirene can convey the sense of an inner rest, well being and harmony. The ultimate peace is the state of reconciliation with God, effected by placing one's faith in the gospel. In eschatology, peace is prophesied to be an essential characteristic of the Messianic kingdom (Acts 10:36). Peace is defined by Cremer as "a state of untroubled, undisturbed wellbeing.” Adrian Rogers on peace - Bible peace is not the subtraction of problems from life; it's the addition of power to meet those problems. You don't keep this peace; this peace keeps you. It's peace that passes understanding. You can't get it from a bottle; you can't get it from a syringe; you can't get it from a psychiatrist, a psychologist, a well-meaning friend or a book; you can't even get it from a principle. You get it from God. Jesus said, "My peace I leave with you" (John 14:27). That's your legacy. It's peace that the world cannot give, and it's peace the world cannot take away. Find your peace in Him. "Thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trusteth in thee" (Isaiah 26:3). EIRENE - 85V - Matt. 10:13; Matt. 10:34; Mk. 5:34; Lk. 1:79; Lk. 2:14; Lk. 2:29; Lk. 7:50; Lk. 8:48; Lk. 10:5; Lk. 10:6; Lk. 11:21; Lk. 12:51; Lk. 14:32; Lk. 19:38; Lk. 19:42; Lk. 24:36; Jn. 14:27; Jn. 16:33; Jn. 20:19; Jn. 20:21; Jn. 20:26; Acts 7:26; Acts 9:31; Acts 10:36; Acts 12:20; Acts 15:33; Acts 16:36; Acts 24:2; Rom. 1:7; Rom. 2:10; Rom. 3:17; Rom. 5:1; Rom. 8:6; Rom. 14:17; Rom. 14:19; Rom. 15:13; Rom. 15:33; Rom. 16:20; 1 Co. 1:3; 1 Co. 7:15; 1 Co. 14:33; 1 Co. 16:11; 2 Co. 1:2; 2 Co. 13:11; Gal. 1:3; Gal. 5:22; Gal. 6:16; Eph. 1:2; Eph. 2:14; Eph. 2:15; Eph. 2:17; Eph. 4:3; Eph. 6:15; Eph. 6:23; Phil. 1:2; Phil. 4:7; Phil. 4:9; Col. 1:2; Col. 3:15; 1 Thess. 1:1; 1 Thess. 5:3; 1 Thess. 5:23; 2 Thess. 1:2; 2 Thess. 3:16; 1 Tim. 1:2; 2 Tim. 1:2; 2 Tim. 2:22; Tit. 1:4; Phlm. 1:3; Heb. 7:2; Heb. 11:31; Heb. 12:14; Heb. 13:20; Jas. 2:16; Jas. 3:18; 1 Pet. 1:2; 1 Pet. 3:11; 1 Pet. 5:14; 2 Pet. 1:2; 2 Pet. 3:14; 2 Jn. 1:3; 3 Jn. 1:15; Jude 1:2; Rev. 1:4; Rev. 6:4 Tribulation (2347) thlipsis from thlibo = to crush, press together, squash, hem in, compress, squeeze in turn derived from thláo = to break) originally expressed sheer, physical pressure on a man. Thlipsis is a strong term which does not refer to minor inconveniences, but to real hardships. Medically thlipsis was used of the pulse (pressure). It is a pressing together as of grapes. It conveys the idea of being squeezed or placed under pressure or crushed beneath a weight. When, according to the ancient law of England, those who willfully refused to plead guilty, had heavy weights placed on their breasts, and were pressed and crushed to death, this was literally thlipsis. The iron cage was stenochoria (see below). Thlipsis thus refers not to mild discomfort but to great difficulty. Thlipsis was used of squeezing olives in a press in order to extract the oil and of squeezing grapes to extract the juice. In Scripture the word thlipsis is perhaps most often used of outward difficulties, but it is also used of emotional stress related to the difficulties.

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Wiersbe - John 16:33 - New Testament Words These things” refer to the truths Jesus had just taught the disciples in the upper room, truths that we must lay hold of today. He climaxed the discourse with this word of encouragement that must have strengthened the disciples many times as they served and suffered in the years that followed. He reveals three important truths that we must grasp. The opposition that will be against us. The word world has three meanings in Scripture: the created world (Acts 17:24), the world of people (John 3:16), and the whole system of society that is apart from God and at enmity with God (16:33). Satan is the prince of this world system (12:31) and uses it to entice and enslave people so that they will live for the temporary and not for the eternal. First John 2:15–17 informs us that anything that decreases our love for the Father or our desire to do his will is from the world and must be avoided, no matter how good it may seem to us or to others. We must not be shocked when we are attacked by the world, because Christians don’t belong to this world (John 17:14–15; 1 Pet. 4:12–19). If our Christian life is what it ought to be, the world will treat us as it treated Jesus. If we are friends of the world, we cannot be the friends of God (James 4:4). The peace and joy that should be within us. If we have war on the outside, it’s essential to have peace on the inside, otherwise we will be overcome and not overcomers. “Be anxious for nothing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God; and the peace of God, which surpasses all understanding, will guard your hearts and minds through Christ Jesus” (Phil. 4:6–7). Tribulation is as important to the Christian life as the sun is to plant life, for it develops character and helps to make us more like Christ as we share “the fellowship of His sufferings” (Php 3:10). The potter not only molds the vessel but he also puts it into the furnace to make it useable. When Jesus says “be of good cheer,” it isn’t just a passing phrase like “have a good day.” It’s a gift of joy we can experience now. “Son, be of good cheer; your sins are forgiven you” (Matt. 9:2). “Be of good cheer! It is I; do not be afraid” (Jn 14:27). Why shouldn’t we have peace and joy? Jesus is with us, we are forgiven, and he has already overcome the enemy. The victory that is already before us. During his earthly ministry, Jesus defeated Satan time and time again, and in his crucifixion, resurrection, and ascension, he conquered the enemy once and for all (Col. 2:15; Eph. 1:19–23). The Lamb has overcome the serpent (Gen. 3:15; Rev. 5:5; 12:11) and by faith, we share in his victory. Jesus is the strong man who overcame the devil and stripped him of his armor (Luke 11:22). The Father wants us to be like those young men John wrote to who had “overcome the wicked one” (1 John 2:13; see Rev. 12:11). When Joshua led the Jewish army from victory to victory, conquering the Promised Land, they simply obeyed God’s will, trusted God’s promise, and overcame the enemy. “Do not fear or be dismayed,” God said to his people, “for the LORD is with you” (2 Chron. 20:17). This does not mean we are spectators and not combatants, for we must put on the armor, take the sword and shield (Eph. 6:10–20), and resist the devil, trusting Jesus because of the victory he has already won. Are we overcomers or overcome? Be strong in the Lord and in the power of His might. Vance Havner - "There's Always Sumpin" It was Amos—or maybe Andy—who used to say it. He meant that life is one thing after another, and if it isn't this it will be that. There will be decisions to make, troubles to face, bills to pay, ups and downs. There's always something, never a time when there's nothing. Jesus said, "... In the world ye shall have tribulation..." (John 16:33). The word means pressure, and when have we ever had so much of that! We have invented a thousand sophisticated gadgets to lessen the pressure, and now we live on the edge of a nervous breakdown all the time. There is no escape from the squeeze. "There's always sumpin." But what did our Lord say next in this pressure passage! "But be of good cheer." Good cheer when I'm beset with fears and fightings within and without! The Greek word for pressure here is thlipsis and I'm thlipsified, pressurized from all directions. Yes, I am to be of good cheer, for this pressure is from the world and my Lord says, in the same verse, "I have overcome the world." He had a rough time in this world. The world order, even the religious establishment, was against Him, and He died on a cross, the emblem of suffering and shame. If it had ended there, we could only say the world overcame Him, but three days later He came out of the grave. He defeated death, the last enemy that shall be destroyed. He began a new race—a new order—and conquered what everybody thought had overcome Him. But where do we come in? Was this one isolated victory which we must celebrate from afar, or can we get in on it? "Whatsoever is born of God overcometh the world..." (1 John 5:4). All who are born again can rise above the pressures of this present world. They transform some things and others they transcend. John proceeds further, "Who is he that overcometh the world?" (1 John 5:5). The answer is plain, "He that believeth that Jesus is the Son of God." He has just said, in the fourth verse, "... this is the victory that overcometh the world, even our faith." This is a double-barreled faith, faith that starts out with heart trust in Jesus Christ as God's Son and goes on day by day faithing Jesus Christ for every situation as it arises— Simply trusting every day, Trusting through a stormy way, Even when my faith is small, Trusting Jesus, that is all. The discipline is sometimes severe, and the orders seem tougher than a marine sergeant's. The battle is not won on the parade ground but out in the thick of the fight. Furthermore, while "there's always sumpin," there's always Someone. And He is with us as He said. Sometimes we find it difficult to feel that Presence, and we seem to fight alone with only the stub of a sword. He Himself was forsaken in His darkest hour, and Paul said "... all men forsook me.... Notwithstanding the Lord stood with me..." (2 Timothy 4:16, 17). If you feel deserted in the darkest hour, remember Another who cried, "My God, my God, why hast Thou forsaken me?" (Matthew 27:46). But three days later He overcame death itself. The lowest ebb was the turn of the tide. Your Waterloo is behind you. He won the battle and you share in the power of His resurrection. If He did it, you can and will, for greater is He that is not only with you but in you than he that is in the world. H. Bonar - There is a plant called samphire, which grows only on cliffs near the sea. But though it grows near the salt waves, yet it is never found on any part of a cliff which is not above the reach of the tide. On one occasion, a party of shipwrecked sailors flung ashore were struggling up the face of precipitous rocks, afraid of the advancing tide overtaking them, when one of their number lighted upon a plant of samphire, growing luxuriantly. Instantly he raised a shout of joy, assuring his companions by this token that they were now in safety. The sea might come near this spot, and perhaps cast up its spray, but would never be found reaching it. Such is the position of a soul in Christ; justified and united to Him, the person may be in full sight still of the world’s threatening and angry waves; but he is perfectly safe, and cannot be overwhelmed. H. Bonar - With what frankness Christ tells that the vessel of the Church shall not move over smooth seas, with favoring breezes filling her sails till she reaches the desired haven. No, not thus, but on the contrary, wind and wave shall often threaten shipwreck and disaster, though all shall be well at last. Perhaps your desponding heart replies, “This is tantalizing me, not helping. For He may well overcome, but that is not the same as my overcoming!”Is it not? Think again,—think better of the Lord’s most gracious words. Did He not say, “Because I live, ye shall live also”? Every branch in the vine is one with the vine. Every believing sinner is a branch in the vine. You were united to Christ the first moment you leaned on Him. The Holy Spirit Who led you to Christ did also unite you to Him; and that union stands fast however great be your trials and tribulations. It was in your feeble nature (“the flesh is weak”) that He overcame tribulation,—tribulation ten thousand times more terrible than yours,—and He is following up His victory, when from day to day the feeblest disciple, simply leaning on Him, is shown to be mightier than all hell and stronger than the world. He would lose His fame as Conqueror if you, a member of His body, were to fail. C H