Exegetical and Hermeneutical Commentary of John 16:24
Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full.
24. nothing in my name ] Because Jesus was not yet glorified, was not yet fully known to the Apostles.
ask ] The full meaning of the Greek is go on asking; it is the present not aorist imperative. Comp. Joh 5:14, [Joh 8:11,] Joh 20:17, and contrast Mat 7:7 with Mar 6:22.
may be full ] Or, may be fulfilled, so as to be complete and remain so. His return to the Father will gain for them (3) perfect joy. See on Joh 15:11 and comp. Joh 17:13 ; 1Jn 1:4; 2Jn 1:12.
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Albert Barnes’ Notes on the Bible
Verse 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
All the prayers of believers under the Old Testament were accepted upon the account of the Mediator, who was typified by the temple, and the ark, where their solemn worship was performed by Divine appointment; but the explicit naming of him was not usual in their requests. Indeed the prophet Daniel enforced his requests for the Lords sake, which may peculiarly respect the Messias, the promised Mediator. Our Saviour, in the form of prayer dictated to his disciples, gave no direction of addressing themselves to God in his name. But now he was ready to accomplish the will of his Father, by offering himself as an expiatory sacrifice for sin, and thereby reconciling God to them; and the prevalence of his intercession depending upon his meritorious, all sufficient sufferings, he directs and encourages them to pray with a humble confidence in his name for all the blessings they stand in need of. And it is matter of exceeding joy, that notwithstanding their unworthiness of the least favours, yet they are assured of obtaining their petitions offered up in his name; for the Father was so pleased with his voluntary obedience to the death of the cross, that no blessing is so good or great, but he most willingly bestows for his sake to all humble supplicants.
Fuente: English Annotations on the Holy Bible by Matthew Poole
24. Hitherto have ye asked nothingin my namefor “prayer in the name of Christ, andprayer to Christ, presuppose His glorification“[OLSHAUSEN].
askwhen I am gone, “inMy name.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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 Ac 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.
Fuente: John Gill’s Exposition of the Entire Bible
Hitherto ( ). Up till now the disciples had not used Christ’s name in prayer to the Father, but after the resurrection of Jesus they are to do so, a distinct plea for parity with the Father and for worship like the Father.
May be fulfilled ( ). Periphrastic perfect passive subjunctive of in a purpose clause with . See 15:11 for some verb (first aorist passive subjunctive with ) and 1Jo 1:4 for same form as here, emphasizing the abiding permanence of the joy.
Fuente: Robertson’s Word Pictures in the New Testament
Ask [] . The present imperative, implying continuous asking. Be asking. Compare Mr 6:22, aithson, the aorist imperative, marking a single, definite petition.
May be full [ ] . Very literally, may be having been fulfilled. Rev., more correctly, fulfilled. Compare Joh 14:11.
Fuente: Vincent’s Word Studies in the New Testament
1) “Hitherto have ye asked nothing in my name:” (heos arti ouk etesate ouken en to onomati mou) “Until now (this time) you all have not asked anything in my name,” of the Father, for I have not heretofore taught you to pray in my name, Mat 6:9; But you are to pray to Him in my name, after my death, and resurrection, and ascension, when I shall have paid for your redemption, Mat 28:16-20.
2) “Ask, and ye shall receive,” (aiteite kai lempsesthe) “You all ask and you will receive,” if and when you ask in faith, in my name, and according to His will, Jas 4:2-3; 1Jn 3:22.
3) “That your joy may be full.” (hina he chara humon he pepleromene) “In order that your joy may be filled,” full, or having been filled, Joh 15:11; Joh 16:33. It is emphasized that resurrection joy and spiritual strength and help are available, to be sought in this age by direct, personal prayer to God, the Father, in the name of Jesus Christ.
Fuente: Garner-Howes Baptist Commentary
24. Hitherto you have asked nothing in my name. It is probable that the apostles kept the rule of prayer which had been laid down in the Law. Now we know that the fathers were not accustomed to pray without a Mediator; for God had trained them, by so many exercises, to such a form of prayer. They saw the high priest enter into the holy place in the name of the whole people, and they saw sacrifices offered every day, that the prayers of the Church might be acceptable before God. It was, therefore, one of the principles of faith, that prayers offered to God, when there was no Mediator, were rash and useless. Christ had already testified to his disciples plainly enough that he was the Mediator, but their knowledge was so obscure, that they were not yet able to form their prayers in his name in a proper manner.
Nor is there any absurdity in saying that they prayed to God, with confidence in the Mediator, according to the injunction of the Law, and yet did not clearly and fully understand what that meant. The veil of the temple was still stretched out, the majesty of God was concealed under the shadow of the cherubim, the true High Priest had not yet entered into the heavenly sanctuary to intercede for his people, and held not yet consecrated the way by his blood. We need not wonder, therefore, if he was not acknowledged to be the Mediator as he is, now that he appears for us in heaven before the Father, reconciling Him to us by his sacrifice, that we, miserable men, may venture to appear before him with boldness; for truly Christ, after having completed the satisfaction for sin, was received into heaven, and publicly showed himself to be the Mediator.
But we ought to attend to the frequent repetition of this clause, that we must pray in the name of Christ. This teaches us that it is a wicked profanation of the name of God, when any one, leaving Christ out of view, ventures to present himself before the judgment-seat of God. And if this conviction be deeply impressed on our minds, that God will willingly and abundantly give to us whatever we shall ask in the name of his Son, we will not go hither and thither to call to our aid various advocates, but will be satisfied with having this single Advocate, who so frequently and so kindly offers to us his labors in our behalf. We are said to pray in the name of Christ when we take him as our Advocate, to reconcile us, and make us find favor with his Father, (101) though we do not expressly mention his name with our lips.
Ask, and receive. This relates to the time of his manifestation, which was to take place soon afterwards. So much the less excusable are those who, in the present day, obscure this part of doctrine by the pretended intercessions of the Saints. The people, under the Old Testament, (102) had to turn their eyes to the high priest, (who was given to them to be a figure and shadow (103)) and to the sacrifices of beasts, whenever they wished to pray. We are, therefore, worse than ungrateful, if we do not keep our senses fixed on the true High Priest, who is exhibited to us as our Propitiator, that by him we may have free and ready access to the throne of the glory of God. He adds, lastly,
That your joy may be full. By this he means that nothing will be wanting which could contribute to a perfect abundance of all blessings, to the accomplishment of our desires, and to calm satisfaction, provided that we ask from God, in his name, whatever we need.
(101) “ A fin qu’il nous reconcile, et nous face trouver grace envers son Pere.”
(102) “ Le peuple sous l’Ancien Testament.”
(103) “ Qui luy estoit donne pour figure et ombre.”
Fuente: Calvin’s Complete Commentary
(24) Hitherto have ye asked nothing in my name.Comp. Note on Joh. 14:13. They had not up to this time received the Holy Spirit. When He came, He was as the presence of Christ dwelling in them. Under His influence their will became the will of Christ, and their thoughts the thoughts of Christ, and their prayers the prayers of Christ. They had not yet so learnt Him .as to pray in His name. It would be otherwise in that day.
Ask, and ye shall receive, that your joy may be full.The future is thought of as already present, and they are directed to ask, as though they had already entered into the new region of spiritual life. The pangs of the present travailing are passing away (Joh. 16:22). The fulness of joy is already at hand. (Comp. Note on Joh. 15:11.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
24. In my name See note on Joh 14:13. While Christ was with them, not having been exalted to his mediatorial station at the right hand of God, prayer had not been offered through him; but now he is our Advocate, to hand our petitions to the Father.
Fuente: Whedon’s Commentary on the Old and New Testaments
“Hitherto you have asked nothing in my name, ask and you will receive that your joy may be fulfilled.”
Up to this point they have not needed to ask. The Great Provider has been with them and they could look to Him. But now He was going. However, this does not mean that the heavenly supplies will dry up. Now they can go to the Father in the name of Jesus and be sure that they will receive all that is needed for the accomplishment of the work that is theirs, and in receiving this they will experience great joy.
A reading of the Gospels brings out how little the disciples prayed in contrast with Jesus. They no doubt shared group prayers and, of course, entered into synagogue worship, but we are again and again brought face to face with Jesus praying without being made aware that the disciples were praying. In their need they had turned to Him, as He turned to the Father. Now they too must learn to turn directly to the Father. They will pray much more now.
Fuente: Commentary Series on the Bible by Peter Pett
DISCOURSE: 1704
THE BENEFIT OF PRAYER
Joh 16:24. Ask, and ye shall receive, that your joy may be full.
THIS world is justly characterized as a vale of tears. Even they who experience the most happiness, find many interruptions of it: nor is there any way of securing permanent tranquillity, but by waiting upon God in prayer.
The Disciples were sorrowful on account of the approaching departure of their Lord, with whom they had hitherto enjoyed the most familiar fellowship. Our Lord tells them, that though they would no longer be able to inquire [Note: ver. 23. .] of him, yet, if they would ask [Note: ver. 23. .] of the Father in his name, he would grant them whatsoever they should need; and that the answers which they should receive to their prayers would abundantly overbalance the loss of their present privileges, and fill them with unutterable joy.
In the direction given them, we may notice,
I.
Our duty
It is comprised in one word, Ask. Now this is,
1.
An easy duty
[We do not mean that it is always easy to pray, (for there is nothing more difficult when the heart is indisposed for that exercise;) but that is the easiest condition that could possibly be imposed and that, when the heart is in a proper frame, prayer is as easy to the soul, as breathing is to the body: it is the first, and most natural, effort of a living soul: Behold, he prayeth [Note: Act 9:11.]!]
2.
A reasonable duty
[Man is a dependent creature; and it is but reasonable that he should acknowledge that dependence at a throne of grace, and ask for those mercies which he stands in need of. The very heathens have felt the propriety of supplicating their deities, and have established ordinances whereby they might conciliate the favour of their gods. It is true, that God knows our necessities before we ask: yet is it highly proper that we should spread them before him, in order that we ourselves may be humbled under a sense of them, and that Gods mercy in relieving them may be more clearly seen.]
3.
A necessary duty
[Though God cannot be prevailed upon by dint of importunity [Note: The expressions, Luk 18:7-8. must not lead us to think of God as though he were wrought upon as we are.], yet he has appointed prayer as the means of obtaining his blessings. He has said, I will be inquired of to do it for them [Note: Eze 36:37.]. There is no room therefore left for us to speculate upon the use of prayer: it is quite sufficient that God has required it as means to an end: and if we will not comply with his injunctions respecting it, it is utterly in vain for us to expect his blessings.]
4.
An acceptable duty
[Prayer offered to the Deity without any respect to the mediation of Christ, is not acceptable: but when presented in a humble dependence on his atonement, and intercession, it comes up before God as incense, and prevails beyond the utmost extent of our conceptions. It is to prayer offered in this manner, that the promise in the text is given [Note: ver. 23, 24.]. And this has been the qualification of all acceptable prayer from the beginning. Abel was heard on account of his sacrifice [Note: Heb 11:4.]. The penitents under the law obtained mercy in no other way [Note: Heb 9:22.]. The Jews, when unable, by reason of their captivity, to offer their accustomed sacrifices, were to look towards the temple, which was a type of our incarnate God [Note: 1Ki 8:47-48. Dan 6:10.]. And to that same Jesus must we look, trusting in him as our Advocate with the Father, and as the propitiation for our sins [Note: 1Jn 2:1-2.]. Nor did any one ever ask in this manner without obtaining a supply of all his wants.]
To counteract the backwardness of our hearts to this duty, let us consider,
II.
Our encouragement to perform it
The promise of acceptance is without any limit or exception
[There is no exception with respect to the persons who may apply to God. The vilest person in the universe, provided he ask in the manner prescribed in the text, shall be heard as readily as the very chief of the Apostles. His past iniquities, of whatever kind they have been, shall not operate as any bar to his acceptance with God
Nor is there any limit respecting the blessings we implore: provided they will really conduce to our good, and to Gods glory, they shall be given. However wide we open our mouths, God will fill them [Note: Psa 81:10. Joh 14:13-14.] The frequent and solemn repetition of this truth by our Lord himself, must of necessity remove all doubt upon the subject [Note: Mat 7:7-8.].]
And instances of its accomplishment occur in almost every page of the sacred writings
[Whether Abels prayer was answered by fire from heaven which consumed his sacrifice, or by some other token of the Divine favour, the acceptance of it was equally manifest, and the fact is equally encouraging to us. To recount the various instances that occurred from that period to the times of Christ and his Apostles, would be a pleasing task, but would occupy many hours. Suffice it to say, that whether mens prayer has been offered for themselves [Note: Jon 2:1; Jon 2:7.] or for others [Note: Exo 32:11-14. Act 12:5-9.], and whether it has been of a more stated and solemn kind [Note: Psa 18:6.], or only in a sudden ejaculation [Note: Neh 2:4-6.], it has equally prevailed; it has prevailed speedily [Note: 2Ki 20:2; 2Ki 20:4-5. Dan 9:20-21; Dan 9:23.], and to a most incredible extent [Note: Jam 5:17-18.]; and shall yet prevail, by whomsoever it may be offered [Note: Jam 5:16.].]
This encouragement to prayer is greatly heightened by what is added respecting,
III.
The consequence of a due and acceptable performance of it
God delights in the prosperity of his people; and desires that they should be happy here, as well as in the world to come. It is with this view that he has enjoined prayer as a duty; because, when performed aright, it is the means of filling the soul with the suhlimest joy.
1.
It tranquillizes the most perturbed mind
[Let a person under any sudden irritation or calamity betake himself to prayer, and he will speedily find the tempest calmed, and his agitations quieted. No other thing will operate like this. It will enable him to educe good out of every evil: it will not only blunt the edge of all his trials, but will turn his sorrows into joy [Note: Psa 30:8-11; Psa 40:1-3.].]
2.
It brings God nigh unto the soul
[God in answer to prayer will take away the veil which intercepts our views of him, and manifest himself to us, as he does not unto the world. What an exhibition of his glory was that which he vouchsafed to Moses! What a bright display of Christs excellency was that which the three favoured Disciples were admitted to behold on Mount Tabor! We say not indeed that any similar vision of the Father or the Son shall ever be presented to our bodily eyes: but God will certainly shine into the hearts of those who call upon him, to give them the light of the knowledge of his glory in the face of Jesus Christ [Note: 2Co 4:6.]; and will enable them to say, Truly our fellowship is with the Father, and with his Son Jesus Christ [Note: 1Jn 1:3.]. What ineffable delight must such manifestations bring with them! ]
3.
It gives us an earnest and foretaste of heaven itself
[The happiness of heaven consists in the vision and fruition of God: and this, as far as it can be enjoyed by faith, is enjoyed in prayer. There is not any one who has abounded in the performance of this duty, but has had frequent occasion, when in his closet, to exclaim with Jacob, This is none other but the house of God, this is the gate of heaven [Note: Gen 28:17.]! In such seasons as these a man has no occasion to search out evidences of his acceptance with God, or of his title to heaven; for the very intercourse which he has with the Deity is, if we may so speak, heaven brought down to earth; it is an actual anticipation of heaven, and a pledge of his complete possession of it in due season.]
Address
1.
To those who ask without receiving
[Think not that God has violated his promise. The reason of your not receiving is, that you ask amiss [Note: Jam 4:3.]. Your petitions are cold, formal, hypocritical; and you have not a due respect to the name of Jesus in presenting them to God. Perform your duty as you ought, and you shall never complain of a want of acceptance in it.]
2.
To those who have received answers to prayer
[Let not your communion with God puff you up with pride, but rather abase you in the dust. If once you grow vain and secure, you will provoke God to hide his face from you, and to withhold the communications of his grace. Rejoice in the glorious privileges you possess; but rejoice with trembling.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
24 Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full.
Ver. 24. Hitherto ye have asked nothing ] To what ye should have asked, and might have obtained. Prayer, as those arrows of deliverance, should be multiplied, 1Ki 13:19 ; the more often we come to God the better welcome; neither can we anger him worse than to be soon said or sated. It was more troublesome to Severus the emperor to be asked nothing than to give much: Molestius erat ei nihil peti, quam dare. When any of his courtiers had not made bold with him he would call him, and say, Quid est cur nihit petis &c., What meanest thou to ask me nothing? So Christ here.
Ask, that your joy may be full ] Pray, that ye may joy. Draw water with joy out of this well of salvation. David was excellent at this. His, heart was often more out of tune than his harp. He prays, and then cries, “Return to thy rest, O my soul.” In many of his Psalms the beginnings, are full of trouble, as Psalams 6, 22, and 51 but by that time he prayed a while, the ends are full of joy and assurance, so that one would imagine saith Peter Moulin, that those Psalms had been composed by two men of a contrary humour Hudson the martyr, deserted at the stake, went from under the chain; and having prayed earnestly, was comforted immediately, and suffered valiantly.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
24. ] It was impossible, up to the time of the glorification of Jesus ( , proleptical, as before), to pray to the Father in His Name. It is a fulness of joy peculiar to the dispensation of the Spirit, to be able so to do, Eph 2:18 .
] See Mat 7:7 , and mark the difference between the command then and now, that . is added.
Fuente: Henry Alford’s Greek Testament
Joh 16:24 . . “Until now ye have asked nothing in my name.” They had not yet realised that it was through Christ and on the lines of His work all God’s activity towards man and all man’s prayer to God were to proceed. , “ask and ye shall receive, that your joy may be full,” or “fulfilled,” or “completed”. The joy they were to experience on seeing their Lord again, Joh 16:22 , was to be completed by their continued experience of the efficacy of His name in prayer. Prayer must have been rather hindered by the visible presence of a sufficient helper, but henceforth it was to be the medium of communication between the disciples and the source of spiritual power.
Fuente: The Expositors Greek Testament by Robertson
Hitherto = Until now.
have ye asked = asked ye.
full = fulfilled: i.e. filled full.
Fuente: Companion Bible Notes, Appendices and Graphics
24.] It was impossible, up to the time of the glorification of Jesus ( , proleptical, as before), to pray to the Father in His Name. It is a fulness of joy peculiar to the dispensation of the Spirit, to be able so to do, Eph 2:18.
] See Mat 7:7, and mark the difference between the command then and now,-that . is added.
Fuente: The Greek Testament
Joh 16:24. , hitherto) As often soever as they prayed, Our Father, so ought they hereafter to say in the name of Jesus Christ.-, ask) in My name.-, that) This assigns the cause, why He desires them to ask.
Fuente: Gnomon of the New Testament
Joh 16:24
Joh 16:24
Hitherto have ye asked nothing in my name:-As yet they had not regarded Jesus as the mediator through whom they must approach God. He had not entered upon his mediatorial work, and so they had asked nothing in his name.
ask, and ye shall receive, that your joy may be made full.-When he had suffered and died as a sacrifice for the sins of the world and ascended to his Father as the Great High Priest and Advocate with the Father, then they must ask in his name, as his servants and representatives, purchased by him, and the fullness of the blessings would make their joy full.
Fuente: Old and New Testaments Restoration Commentary
in: Gen 32:9, 1Ki 18:36, 2Ki 19:15, Mat 6:9, Eph 1:16, Eph 1:17, 1Th 3:11-13, 2Th 1:2, 2Th 2:16, 2Th 2:17
ask: Mat 7:7, Mat 7:8, Jam 4:2, Jam 4:3
that: Joh 16:23, Joh 15:11, 1Jo 1:3, 1Jo 1:4, 2Jo 1:12
Reciprocal: Num 20:8 – speak 1Sa 1:18 – went her 2Ki 2:10 – Thou hast 2Ki 4:3 – borrow not a few Est 7:2 – the king said Job 21:15 – if we Psa 72:15 – prayer Psa 116:1 – because Psa 132:16 – her saints Psa 145:19 – fulfil Pro 10:24 – the desire Ecc 2:26 – wisdom Son 8:13 – cause Dan 9:17 – for Mat 6:5 – when Mat 21:22 – General Luk 11:9 – Ask Joh 15:16 – that whatsoever Act 4:31 – spake Act 8:15 – prayed Phi 1:26 – General 2Ti 1:4 – filled Heb 7:25 – to make Heb 13:21 – through Jam 1:5 – let 1Jo 3:22 – whatsoever 1Jo 5:14 – if
Fuente: The Treasury of Scripture Knowledge
4
Hitherto they had not asked anything in His name which would mean by his authority. The time finally was to come when he would have all power (Mat 28:18), to which he refers here by words ask, a-itd ye shall receive.
Fuente: Combined Bible Commentary
Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full.
[Hitherto have ye asked noting in my name.] Understand this clause of the extraordinary gifts of the Spirit, and then all things will be easy. All the faithful did pray in the name of the Messiah; and these disciples, acknowledging Jesus to be the Messiah, did pray in the name of Jesus the Messiah. But hitherto they had asked nothing extraordinary in his name; not the power of working miracles; not the revelation of mysteries and of future things; not the spirit of prophecy, etc.: for it was not necessary for them, as yet, to ask these things in his name whilst he was present with them, who could dispense it to them according to their instant necessities; but for the future, when himself should be gone from them, whatsoever they should ask the Father in his name, he would give it them. That prayer of the apostle’s, Act 4:29-30; is a good comment upon these words: “Ask such things as these in my name; and whatsoever you ask you shall receive, that your joy may be full, when you shall find by experience that I am still present with you when gone from you.”
Those things which both here and elsewhere in the discourses of our Saviour might give occasion for scholastical discussion, I leave wholly to the schools, omitting many passages about which a great deal might be said, because they have been already the labours of other pens. It was my design and undertaking only to note some things which were not obvious, and which others had not yet taken notice of; and not forgetting the title of this little work, I have the more sparingly run out into scholastic or theological disputes.
Fuente: Lightfoot Commentary Gospels
The disciples had not appealed to the Father in Jesus’ name before now. As Old Testament believers, they had undoubtedly grounded their petitions on God’s promises in the Old Testament. However the entrance that Jesus now gave them with the Father would assure an even warmer response to their prayers than Old Testament saints received.
Jesus urged His disciples again to ask the Father. The verb in the Greek text is a present imperative (aiteite, from aiteo). He also gave them assurance that they would receive what they requested "in His name" (cf. 1Jn 5:14-15). The consequence of answered prayer would be fullness of joy for them (cf. Joh 15:11; Joh 16:22).
Jesus brought many of the themes of chapter 15 together in this concluding promise: loving obedience, asking, receiving, joy, and fruit-bearing.