Exegetical and Hermeneutical Commentary of John 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?
19. Now Jesus knew ] More literally, Jesus recognized or perceived (see on Joh 8:55). We have here an indication that His supernatural power of reading the thoughts did not supersede His natural powers of observation, and perhaps was not used when the latter were sufficient: comp. Joh 5:6, Joh 6:15. A different verb is used for His supernatural knowledge (Joh 6:61; Joh 6:64, Joh 13:1; Joh 13:3; Joh 13:11; Joh 13:18, Joh 18:4, Joh 19:28). But this distinction between ginskein and eidenai is not always observed: comp. Joh 2:24-25, where ginskein is used of supernatural knowledge. Omit ‘now’ at the beginning of the verse.
among yourselves ] Or, with one another. This is a third expression, differing from ‘among yourselves’ (Joh 12:19) and from ‘one to another (Joh 4:33). See on Joh 16:17. The whole should run, Concerning this do ye enquire with one another, that I said.
ye shall not see me ] As in Joh 16:16-17, ye behold Me not.
Fuente: The Cambridge Bible for Schools and Colleges
Joh 16:19
Now Jesus knew that they were desirous to ask Him
Christs knowledge of our thoughts
I.
CHRIST PERFECTLY KNOWS OUR THOUGHTS. He knew, and knows, what is in man.
1. All the evil thoughts of His adversaries. When He forgave the man sick of the palsy He heard the whisper within themselves, this man blasphemeth. Beneath every specious pretext and subtle question He detected the hatred that was aiming at His destruction. Was He not the express image of the Father who is kind to the unthankful and the evil. Well may Paul ask, Despisest thou the riches of His goodness, &c.
2. He knew all the sorrowful thoughts of sinners about themselves. No one but Jesus knew that the paralytic was more troubled about sin than about sickness. So when the sinful woman fell at His feet, His eye scanned her past history. Hence we may encourage those who have much more consciousness of guilt than they can express, to believe that He knows the worst of them.
3. He knew the half-formed purposes of His disciples. He foresaw that Judas would betray Him, that Peter would deny Him, before either supposed that He would do so. He knew the secret strivings of the brethren as to which should be greatest. But He bore with their imperfections, talked with them as familiarly, and trusted them as completely, as if they could never be disloyal. If we knew all the secret thoughts of our professed friends, and foresaw how they would fail us, how far our feeling would be from Christs.
II. THAT CHRIST LOVINGLY SYMPATHIZES WITH OUR QUESTIONINGS. The disciples were entertaining a question they hesitated to ask; but He expressed it for them, and met it not with rebuke, but with teaching. They might have known that He would do this, for when they asked Him, Why could we not cast him out? or Lord, declare unto us this parable, He had always met their difficulties. Nor was it otherwise during His resurrection life. He reasoned with the two going to Emmaus, and gave evidence to Thomas. His own knowledge was absolute, but He recognized that finite minds could only know in part, and was satisfied if they were humble and loyal. How unjustifiable, then, for us, with our fallibility, to judge those who do not exactly see with us. This has had disastrous effects on thoughtful inquirers. There are still Thomass as well as Johns in the world–and how many of the former may be brought to say My Lord and my God by Christly treatment?
III. THAT CHRIST WISELY ORDAINS THE INCOMPLETENESS OF OUR PRESENT KNOWLEDGE. He did not answer the question of the disciples so completely as to clear up all their difficulties. They were left to the twilight till the dawn of the resurrection morning. On all sides now we hear cries for certainty which positivism has harmonized into a song. But these demands are the outcome of the impatience which will not wait, of the self-confidence which would make us gods. We have but faith, we cannot know. For knowledge is of things we see, &c. It is well for us this is so. We have a more heroic temper when we have fought our doubts and gathered strength: Scripture becomes dearer as we search it to discover the mysteries it alone reveals; and in the growing consciousness that spiritual things can only be spiritually discerned, we are brought to Jesus feet to listen to Him and leave much to Him, concerning which He says, I have many things, &c. When He refuses to reveal, He only acts as any wise father would do. If your child asks you a question which you cannot answer for his good, you say, I will tell you some day–trust me to tell you at the right time. (A. Rowland, LL. B.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
In the terms of this verse there is nothing difficult, but in the matter of it there is much instructive. We learn from hence:
1. That though good men may as to some points be ignorant as to the mind and will of God, yet they will be desirous of further instruction in it. To be willingly and contentedly ignorant, is not consistent with a root of saving grace.
2. Christ knows the desires of our hearts, before they are made known to him by the words of our lips; but yet it will not follow, that we may satisfy ourselves with inward, secret desires, without making them known by our lips; for God requireth the calves of our lips, as well as the desires and groans of our inward man.
3. Christ is very ready to teach those whose hearts he seeth desirous to learn; therefore he saith,
Do ye inquire among yourselves? &c. Are you inquisitive? I am ready to teach and to instruct you.
Fuente: English Annotations on the Holy Bible by Matthew Poole
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.
Fuente: John Gill’s Exposition of the Entire Bible
Jesus perceived ( ). Second aorist active indicative of .
That they were desirous to ask him ( ). Imperfect active tense of in indirect discourse instead of the retention of the present (the usual idiom), just like our English. Their embarrassment was manifest after four inquiries already (Peter, Thomas, Philip, Judas). So Jesus takes the initiative.
Fuente: Robertson’s Word Pictures in the New Testament
Knew [] . Better, Rev., perceived. See on 2 24.
Fuente: Vincent’s Word Studies in the New Testament
1) “Now Jesus knew that they were desirous to ask him,” (egno lesous hoti ethelon auton erotan) “Jesus knew that they wished very much to question him,” about the saying, for He knows “what is in men,” and understands even their thoughts from afar off, Joh 2:24-25; Psa 139:1-4; Mat 9:4; Joh 21:17. For Jesus was omniscient; that is, He knew all things. They were hesitant to expose their ignorance further, like a pupil who has not listened to a teacher.
2) “And said unto them,” (kai eipen autois) “And he spoke directly to them,” kindly meeting their difficulty, questioning them, not for information, but to cause them to express their inner feelings, frustrations about what He had said, Joh 16:16.
3) “Do ye inquire among yourselves of that I said,” (peri toutou zeteite met’ allelon hoti eipon) “Are you all seeking to find out one with another about this, because I said, “what I said, the meaning of what I told you I am to do, Joh 16:16-18. They wanted to ask Him but were embarrassed to do so.
4) “A little while, and ye shall not see me:” (mikron kai ou theoreite me) “A little while and you all will not behold me,” as also formerly stated, Joh 14:19. For He expressly sought to prepare them for the fact His death was nigh at hand, Joh 7:33; Joh 13:33; Joh 14:19.
5) “And again, a little while, and ye shall see me?” (kai palin mikron kai opsesthe me) “And again a little while longer and you will all see me;” In His resurrection body, alive forevermore, assuring them of a future resurrection, Rom 5:10; Rom 8:11; Rev 1:7; 1Th 4:16-18; Heb 10:36-37.
Fuente: Garner-Howes Baptist Commentary
19. Jesus, therefore, knew that they wished to ask him. Though sometimes the Lord appears to speak to the deaf, he, at length, cures the ignorance of his disciples, that his instruction may not be useless. Our duty is to endeavor that our slowness of apprehension may not be accompanied by either pride or indolence, but that, on the contrary, we show ourselves to be humble and desirous to learn.
Fuente: Calvin’s Complete Commentary
(19) Now Jesus knew they were desirous to ask him.The purpose of His enigmatic saying (Joh. 16:29) has been accomplished. Their attention has been excited, and they have taken the first step towards knowledge. They inquire among themselves, and this spirit of inquiry which He reads in their hearts (comp. Joh. 2:25; Joh. 6:6) He proceeds to answer. The first part of His answer is concerned with their difficulty about the little while. In Joh. 16:28. He answers their thought about His going to the Father.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
‘Jesus perceived that they wished to ask him, and he said to them, “Do you ask among yourselves about this, that I said ‘a little while and you do not see me, and again a little while and you shall see me’? In very truth I tell you that you will weep and lament but the world will rejoice. You will be sorrowful, but your sorrow will be turned into joy. A woman when she is in travail has sorrow because her hour is come, but when she is delivered of the child she remembers the anguish no more, for the joy that a man is born into the world. And you therefore now have sorrow, but I will see you again and your heart will rejoice, and your joy no one takes away from you.”
Jesus now explains more clearly that they are entering a period of sorrow at losing Him. But it will be a sorrow which will turn into joy when they discover that they have not lost Him after all but have gained something far greater. At first they will weep and the world will rejoice because of what is about to happen to Him, for He will be snatched away from them and will be put to death, and they will fall into despair. But their gloom will be turned into joy for they will see Him again and then they will be filled with a joy that nothing can alter.
He knew that they could not at that moment fully understand what He meant, but His aim was to establish in their minds the fact that although gloom lay before them they could be certain that it would turn eventually into rejoicing. Thus in the midst of their gloom they could be conscious that hope lay ahead. The reader, of course, aware of the resurrection and exaltation of Jesus, fully understands what He is saying, but His past attempts to explain these things to His disciples had not met with great success (e.g. Mar 8:31; Mar 9:9).
The illustration He uses is telling and vivid, while at the same time being commonplace. As mere males they may not have been present at births but they would certainly know all about it. A woman in labour suffers great pains and begins to ask whether it is all worth it. And she often cries out in her pain. Indeed she can go into despair. But once the birth takes place it is all forgotten because of the joy of what follows. And that, says Jesus, is how it will be with them.
This illustration has in mind Isa 66:7-8 which portrays ‘a land born in a day’, ‘a nation brought forth at once’ as a result of birth travail, which is connected with the birth of a male child (compare Rev 12:2-5). Thus they should not be surprised at the need for ‘birth pangs’. The new age is about to come in, but it can only come in through suffering and the birth pangs of those participating in it. Isaiah then adds appropriately ‘you will see it and your hearts will rejoice’ (Isa 66:14), words which echo those of Jesus here. The new age is about to begin.
Fuente: Commentary Series on the Bible by Peter Pett
The consoling assurance of Jesus:
v. 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?
v. 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.
v. 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.
v. 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. Jesus was fully aware of the anxious bewilderment and embarrassment of the disciples, and that they were ashamed to ask for an explanation. In His usual kind manner, therefore, He comes to their assistance by stating the difficulty which was agitating their minds. They could not quite become reconciled to the idea of His leaving them and going to the Father, nor did they fully comprehend what was included in these statements, as well as in the others that He should be removed from their sight for a little while and in just as short a space of time be seen of them once more. “We have now often heard what it means ‘to go to the Father’; which indeed is not a common expression, such as men usually employ and as they generally understand it, but is the language of the Lord Christ and His Christians. That Christ went forth from, or was sent by, the Father means nothing else than that He, the true Son of God from eternity, became a true man, and revealed Himself on earth in human nature, essence, and form, permitted Himself to be seen, heard, and felt, ate, drank, slept, worked, suffered, and died, like any other person. Again, that He goes to the Father, that means that He will be glorified by His resurrection from the dead, that He sits at the right hand of God and reigns with Him in eternity, as eternal, almighty God. For by His coming down or going from the Father He revealed and proved Himself a true, natural man; but by His return to the Father He declares Himself to be true, eternal God, out of God the Father, and thus remains in one person both God and man, and should be thus known and believed. ” Very impressively Jesus tells the disciples the natural result of His removal from them, especially under such conditions as would soon be evident. They would weep and lament at the bitterness of His Passion, His crucifixion, and His death, while the world, represented by the unbelieving Jews, especially the leaders of the Church, would be filled with joy. But their sorrow-stricken souls would very quickly find wonderful consolation, which would turn their grief into rejoicing. The Lord adds an illustration to show in what way the acuteness and intensity of an overwhelming sorrow will be converted into joyful delight. At the time when the sorrow and pains of the mother are greatest and death itself seems imminent, the crisis is practically past; and with the birth of the child there comes the joy over the safe delivery and over the babe itself, causing the remembrance of the great sorrow to vanish. So the sorrow and pain of the disciples would be very acute and harsh, but with the return of their Master their joy would be all the greater; it would be such a joy as would surpass all human happiness, such a joy as could never be taken from them. Since the time of Pentecost with its wonderful revelation all believers may become partakers of this joy. Sorrow over the death of Christ can no longer affect us; Jesus now comes to us in a spiritual manner, with His Holy Spirit; He revivals all the glories of His salvation to our hearts. The Christians see and know Jesus by faith as the Son of God and their Savior, and are filled with a joy which will continue as long as His presence continues, to the end of time.
Fuente: The Popular Commentary on the Bible by Kretzmann
Joh 16:19 . Jesus observes what they would ask (comp. Joh 6:6 ), and extracts from them (as one who knows the heart, Joh 2:25 ; see subsequently Joh 16:30 ) the inquiry, not, however, setting aside the point, which they had also introduced from His earlier discourse ( . . .), but deferring it till the solemn conclusion of His instruction, Joh 16:28 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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?
Ver. 19. Now Jesus knew that they were, &c. ] He graciously prevents their requests, so he doth ours often; and usually in Scripture the answer is given, the question concealed. God thereby providing for men’s infirmity, who are ready to ask such odd questions, as the disciples here do, to the discovery of their own dullness.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
19. ] The real difficulty being in , our Lord applies himself only to this, not noticing the other part of the question: which confirms the view of the connexion taken above.
Fuente: Henry Alford’s Greek Testament
Joh 16:19 . Jesus, perceiving their embarrassment, and that they wished to interrogate Him said to them: “Are you inquiring among yourselves?” , not as in Joh 16:17 , , “about this that I said,” etc.?
Fuente: The Expositors Greek Testament by Robertson
Now. All the texts omit.
Jesus. App-98.
were desirous = were wishing. Greek. thelo. App-102.
among yourselves = with (Greek. meta. App-104.) one another.
Fuente: Companion Bible Notes, Appendices and Graphics
19.] The real difficulty being in , our Lord applies himself only to this, not noticing the other part of the question: which confirms the view of the connexion taken above.
Fuente: The Greek Testament
Joh 16:19. , that they were wishing) with a praiseworthy wish. The good Saviour anticipated their questioning Him.-, a little while) Not without reason this is so often repeated.
Fuente: Gnomon of the New Testament
Joh 16:19
Joh 16:19
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?-Jesus, without being told, knew their thoughts and their desire to ask him and himself asked if they wished him to explain his meaning. [This power to read their thoughts proves he was more than human.]
Fuente: Old and New Testaments Restoration Commentary
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
Reciprocal: Psa 73:16 – too painful for me Mar 9:32 – were Luk 7:40 – answering Joh 6:43 – Murmur Joh 16:17 – said Joh 16:23 – ask Joh 21:12 – durst
Fuente: The Treasury of Scripture Knowledge
9
Knowing the tension in the minds of the apostles over his remarks, Jesus relieved it by taking up the subject without waiting for them to ask him.
Fuente: Combined Bible Commentary
Joh 16:19. 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? He entered at once into their difficulties, and proceeded to explain more fully what he meant, not indeed dwelling most upon the little while, but upon the great and sudden contrasts of mind to be experienced by them, and previously hinted at in the words behold and see.
Fuente: A Popular Commentary on the New Testament
Vv. 19, 20. Now Jesus knew that they desired to ask him, and he said to them: Do you inquire among yourselves concerning this that I said: In a little while you will not see me, and again in a little while you will see me. 20. Verily, verily, I say to you that you will weep and lament, but the world will rejoice; you will be sorrowful, but your sorrow will be turned into joy.
Jesus anticipates their question, and gives them a last proof of His higher knowledge, not only by showing them that He knew of Himself the questions which occupy their thoughts, but also by solving, as far as possible at this moment, all these enigmas. Only, instead of explaining to them the supreme facts which are about to succeed each other so rapidlyan explanation which they could not understand
He limits Himself to describing to them the opposite feelings through which they will themselves suddenly pass, and which will be the consequences of these facts: the greatest joy will suddenly succeed to the greatest grief; and all this will be brief, like the hour of childbirth for a woman; there would only be needed for Jesus time for going to His Father and returning. It is a terrible hour for them to pass through; but He cannot give them escape from it; and after this, their joy will be unmingled and their power without limits. Such are the contents of Joh 16:20-24.
The tears and lamentations of Joh 16:20 find their explanation in ch. 20, in the tears of Mary Magdalene and in the entire condition of the disciples after the death of Jesus. The appearances of the Risen One only half healed this wound; the perfect and enduring joy was only given on the day of Pentecost (Joh 16:22). The words: But the world shall rejoice, as far as: sorrowful, are not the real antithesis of the first clause. They form only a secondary contrast. The real antithesis of the first clause is in the last words of the verse: But your sorrow shall be turned into joy. The , but, expresses this opposition strongly, while marking the contrast with the clause which immediately precedes.