Exegetical and Hermeneutical Commentary of John 16:31
Jesus answered them, Do ye now believe?
31. Do ye now believe? ] The words are only half a question (comp. Joh 20:29). The belief of which they are conscious is no illusion, but it is not yet as perfect as they in their momentary enthusiasm suppose. ‘Now’ means ‘at this stage of your course;’ it is not the word used by the Apostles ( Joh 16:29-30), but another of which S. John makes much use. The one ( nn) regards the present moment only, ‘now’ absolutely; the other ( arti) regards the present in relation to the past and future, ‘at this crisis.’ Comp. Joh 16:12, Joh 13:7; Joh 13:19; Joh 13:33; Joh 13:37, &c.
Fuente: The Cambridge Bible for Schools and Colleges
Do ye now believe? – Do you truly and really believe? This question was evidently asked to put them on a full examination of their hearts. Though they supposed that they had unshaken faith – faith that would endure every trial, yet he told them that they were about to go through scenes that would test them, and where they would need all their confidence in God. When we feel strong in the faith we should examine ourselves. It may be that we are deceived; and it may be that God may even then be preparing trials for us that will shake our faith to its foundation. The Syriac and Arabic read this in the indicative as an affirmation – Ye do now believe. The sense is not affected by this reading.
Fuente: Albert Barnes’ Notes on the Bible
Joh 16:31
Do ye now believe?
Loves farewell
I. A KIND INQUIRY (Joh 16:31). A question.
1. Authoritative. Put by Him who alone has a right to do so.
2. Necessary. The existence of faith (Joh 9:35; Mar 4:40) the one thing needful (Luk 18:8; Heb 11:6).
3. Urgent. Then the time was short–Christ was on the eve of departure. Now the time is short (1Co 7:29)–The Lord is at hand Php 4:5; Jam 5:8).
4. Personal. The question was addressed to the disciples individually. So must each soul consider and reply for himself.
II. A GENTLE ADMONITION (verse 32). A warning.
1. Startling. Otherwise it would have been worthless.
2. Painful; intimating the fact of their impending desertion: hence suggesting the propriety of examining whether their faith was capable of enduring the coming strain.
3. Softened. Their dispersion would leave Him alone in the hands of His enemies; yet as if to mitigate the blow of this allusion to their apostasy He adds that the Father would be with Him.
III. A CHEERING PREDICTION (verse 33).
1. The blessing. Christ desired that they might have peace. It was His dying legacy (Joh 14:27) and His purpose in all His conversation and labours.
2. The sphere. It could only be secured by vital union with Himself Rom 8:6; Rom 14:17; Eph 2:14; Php 4:7).
IV. A COMFORTING CONSOLATION. Christ had overcome the world
1. For Himself. Hence they need not doubt that He was the Fathers Son and the Saviour of men, or question His ability to support and succour them.
2. For them. If they continued one with Him, in and through Him they would be victorious over all tribulation (Rom 8:37; Rev 7:14).
Lessons:
1. The gentleness of Christ.
2. The weakness of men.
3. The blessedness of faith. (T. Whitelaw, D. D.)
Rebuke and warning
I. THE REBUKE. The words, Do ye now believe? seem to charge the faith, that the disciples had now professed, with a threefold defect
1. That it was late. Why did ye not believe sooner? Have you not had sufficient means of conviction till now?
2. That it was cheap. What does it cost you to believe? What temptation have you to the contrary? Your faith now only lays hold of My promises, and is not at all discouraged by any of your own fears.
3. That it was mistaken. Are you sure that you do believe? Do you not think too indulgently of yourselves? Have you examined your own hearts, and secured the ground of your confidence? A true faith will never be a deserter; but you will by and by desert Me. Perhaps all these three defects were to be found in the present faith of the disciples, at least in some measure: I am sure they are actually and ordinarily found in the faith of common professors.
II. THE WARNING. In the remainder of the text, Behold, the hour cometh, &c., we observe, that, as the disciples crime was the leaving of their Master, so the occasion of that crime was their scattering; and the reason of their scattering was the concern that each of them had for his own. From these two propositions I shall infer
1. That when Christians divide, they leave their Master; and
2. That it is our own things, and not the things of Christ, that make us divide (Rom 16:17-18; Php 2:20-21). (Dean Young.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 31. Do ye now believe?] And will ye continue to believe? Ye are now fully convinced; and will ye in the hour of trial retain your conviction, and prove faithful and steady?
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Some read the words, (not as a question), You do now believe. It is well you believe at last, you had reason enough to have believed before this time.
Fuente: English Annotations on the Holy Bible by Matthew Poole
31-33. Jesus answered . . . Do yenow believe?that is, “It is well ye do, for it is soon tobe tested, and in a way ye little expect.”
the hour cometh, yea, is nowcome, that ye shall be scattered, every man to his own, and shallleave me alone; and yet I am not aloneA deep and awful senseof wrong experienced is certainly expressed here, but howlovingly! That He was not to be utterly deserted, that there was Onewho would not forsake Him, was to Him matter of ineffable support andconsolation; but that He should be without all humancountenance and cheer, who as Man was exquisitely sensitive to thelaw of sympathy, would fill themselves with as much shame,when they afterwards recurred to it, as the Redeemer’s heart in Hishour of need with pungent sorrow. “I looked for some totake pity, but there was none; and for comforters, but I found none”(Ps 69:20).
because the Father is withmehow near, and with what sustaining power, who can express?
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Jesus answered them, do ye now believe?] Not as calling their faith in question; or as denying they had any; or as despising it for the smallness of it; but as reproving them for their security, vain confidence and boasting, as if their faith was so very strong that it would never be moved; and perhaps for the lateness of it too: the words may be read affirmatively, without an interrogation, “ye do believe now”; they are in the Syriac and Arabic versions read imperatively, “believe ye now”. Though the “now” is left out by the former, which is not to be spared, for the emphasis lies on it; and a regard seems to be had both to time past and to come. The words carry in them a tacit reproof, that they believed no sooner, or were not before this time more established in their faith, when he had been so long with them, and they had heard so many discourses from him, and had seen so many miracles wrought by him: however, it was not too late, and they would do well to go on believing; but it is suggested to them they would meet with something that would try their faith: and it is as if Christ had said, ye believe in me now, while I am with you, and all things go according to your mind; but what will you do anon, when I shall be taken from you, be apprehended by mine enemies, be delivered into the hands of the Gentiles, be crucified, die, and be laid in the grave? will ye believe then? one of you will betray me, another deny me, and all will forsake me, and some express their doubts about me.
Fuente: John Gill’s Exposition of the Entire Bible
Do ye now believe? ( ;). For (just now) see John 9:19; John 13:33; John 13:37. Their belief in Christ was genuine as far as it went, but perils await them of which they are ignorant. They are too self-confident as their despair at Christ’s death shows.
Fuente: Robertson’s Word Pictures in the New Testament
Now [] . See on 13 33. With reference to the coming time of greater trial.
Fuente: Vincent’s Word Studies in the New Testament
1) “Jesus answered them,”(apekrithe autois lesous) “Jesus replied directly to them,” when they had affirmed their faith in Him, and understanding of what He had said, relating to His death, resurrection, and coming back to receive them, Joh 14:1-3.
2) “Do ye now believe?” (arti pisteuete) “Do you all now (at this moment) believe or trust?” a word of caution, that they realize what was confronting them, as forewarned, Mat 5:11-12; Joh 15:20-21; Pro 3:5-6.
Fuente: Garner-Howes Baptist Commentary
31. Do you now believe? As the disciples were too highly pleased with themselves, Christ reminds them that, remembering their weakness, they ought rather to confine themselves within their own little capacity. Now, we never are fully aware of what we want, and of our great distance from the fullness of faith, till we come to some serious trial; for then the fact shows how weak our faith was, which we imagined to be full. Christ recalls the attention of the disciples to this matter, and declares that they will ere long forsake him; for persecution is a touchstone to try faith, and when its smallness becomes evident, they who formerly were swelled with pride begin to tremble and to draw back.
The question put by Christ is therefore ironical; as if he had said, “Do you boast as if you were full of faith? But the trial is at hand, which will disclose your emptiness.” In this manner we ought to restrain our foolish confidence, when it indulges itself too freely. But it might be thought, either that the disciples had no faith at all, or that it was extinguished, when they had forsaken Christ, and were scattered in all directions. I reply, though their faith was weakened, and had almost given way, still something was left, from which fresh branches might afterwards shoot forth.
Fuente: Calvin’s Complete Commentary
(31) Jesus answered them, Do ye now believe.Comp. Note on Joh. 1:50. Here, as there, the words do not necessarily ask a question; and, although many expositors prefer to take them interrogatively, a sense more in harmony with the context is got by understanding them as an assertion. Our Lord did not doubt their present faith (Joh. 17:8); but He knew that the hour of their full illumination had not yet come, firmly as they believed it had. Their present light was as the flash of the meteorbrilliant, but passing away. The clear and steadfast light of day was in the future, of which He has spoken to them. They think the hour of full knowledge has come. He sees the time when they shall all be scattered and leave Him alone, close at hand. It is this thought which He expresses to themNow ye do believe: Behold, the hour cometh . . .
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
31. Do ye now believe? The best commentators now agree that the words should be rendered not interrogatively but affirmatively Ye do now believe. Jesus admits their faith.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Jesus answered them, “Do you now believe? behold the hour is coming, yes it is here, that you will be scattered every man to his own and will leave me alone. And yet I am not alone because the Father is with me.”
Jesus calms their enthusiasm by facing them up with the truth. He is not rebuking them but giving them a gentle warning. He wants them to realise that their faith is not as strong as they think it is. They think that now they truly believe in what He is, but this is not true, for shortly they will desert Him for the safety of their homes and friends, leaving Him strictly alone. It is noteworthy that Peter says nothing. Is he still remembering Jesus’ words in Joh 13:38? Note how their lack of belief is to be indicated by their lack of faithfulness. It is ever so.
Yet in a strange way this will later be a source of comfort. They will be disappointed in themselves but they will be aware that He knew all the time what they would do and loved them still.
‘You will be scattered.’ Compare on this Zec 13:7. The striking of the shepherd always results in the scattering of the sheep. But in this case He will be able to gather them together again, just as in Zechariah it led to the people saying ‘the Lord is my God’.
‘And yet I am not alone because the Father is with me.’ There is One Who will not fail Him, Who will be with Him through all He has to face. He has full confidence in the Father. Even when He cries in His agony feeling the lack of the Father’s presence, His Father will be there. He will not be left totally alone.
Fuente: Commentary Series on the Bible by Peter Pett
Joh 16:31-32 . Since must bear the emphasis, and since Jesus could not and would not doubt of [184] the faith of the disciples at this moment , . is not to be taken interrogatively , with Euth. Zigabenus, Calvin, Wetstein, and several others, including Kuinoel, Olshausen, De Wette, B. Crusius, Tischendorf, Hengstenberg, Ewald (according to the analogy of Joh 1:51 , Joh 13:38 , Joh 20:29 ), but concessively: “ Now, just now , ye believe, but how soon will ye become vacillating?” , , Apollinarius. The faith itself did not pass away (hence there is no contradiction to Joh 16:27 , comp. Luk 22:32 ), but it did not stand the test of self-denial and of heroism. This must first appear in the school of conflict and experience.
] so immediately at hand is it.
] See on Joh 16:2 .
] into His own, i.e . His own place of sojourn (Joh 19:27 ; Plat. Pol . 8, p. 543 B). Opposite of , which is thus rent asunder: , Nonnus, comp. Plat. Gorg . p. 502 E: . On the prediction itself comp. Mat 26:31 , and on its fulfilment Mat 26:56 .
] The emphatic and , which (with a pause to be supplied in thought) unexpectedly introduces the contrast. See on Joh 7:28 .
, . . . ] The calm, clear self-consciousness of the Father’s protection, elevated above all human desertion, comp. Joh 8:29 . The momentary feeling which appears in Mat 27:46 is not in conflict with this.
[184] “He will not punish them nor discountenance them, as those who are as yet weak and without understanding, but answers them in the most friendly manner, as though He should say: Ye are good pious children, you may probably imagine that you understand and believe, and it is indeed true that you now believe, as you in truth acknowledge from the heart that He went forth from God (which is ever the true faith), but ye know not how it will go, and how weak your faith is,” etc., Luther.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1706
AN INQUIRY INTO THE REALITY AND DEGREE OF OUR FAITH
Joh 16:31. Jesus answered them, Do ye now believe?
THE meekness and gentleness of Christ were manifested on all occasions. Even his reproofs were tempered with inexpressible kindness, and fully justified the description given of him by the prophet, He shall not break the bruised reed, nor quench the smoking flax. He had been speaking plainly about his departure from the world: and his Disciples, understanding him somewhat better than before, were now confident that they believed in him. But he, knowing the very low state of their attainments, mildly reproved their mistaken confidence, and warned them of the sad discovery which they would shortly make of their unbelief. The mode in which our Lord put the question to them was very significant. To mark its true import, I will bring it before you,
I.
In a way of explanation
If we consider the question in connexion with the foregoing and following context, it will be found to contain several important truths:
1.
That many think they believe, when they are wholly destitute of faith
[The nature of faith is very little understood. It is generally supposed to be a mere assent to the Gospel as true; whereas it is a living operative principle, infused into the soul by the Holy Ghost [Note: Php 1:29.]. From these mistaken views of faith, every one of course conceives himself to be a believer. The worldling, the self-righteous Pharisee, the sensualist, yea all, except avowed infidels, lay claim to this appellation; and, while they acknowledge themselves to need correction with respect to morals, have no idea at all that they need instruction with respect to their faith This self-deception universally obtained among the unconverted Jews, who trusted in Moses, not doubting but that they believed his writings, though they shewed by their rejection of Christ, that they did not believe them [Note: Joh 5:45-47.]: and too much of the same spirit yet manifested itself in those who had become the stated followers of our Lord.]
2.
That many, who have some faith, are yet much under the influence of unbelief
[As for unregenerate men, they have no faith at all, no, not even in the plainest truths of our religion; for though they assent to many truths, they feel not the force, nor experience the vital influence of any. Nor, when faith is imparted to the soul, is unbelief altogether eradicated; yea, it will be well if the natural principle do not, in many and very alarming instances, overcome the new-created principle which ought to govern the whole man [Note: Gal 5:17.] Thus it was with the Apostles in the passage before us: our Lord acknowledges that they were true believers [Note: ver. 27.]; but intimates that they would soon manifest, by their dereliction of him, how weak and insufficient their faith at present was. And thus it is with all, though in different degress, till they have been taught and disciplined in the school of Christ.]
3.
That heavy trials will discover the state of our souls with respect to faith
[Affliction is a touchstone whereby all our graces, and especially our faith, may be tried. If our faith be strong, we shall approve ourselves to God under the most arduous circumstances: if it be weak, we shall be ready to faint at the approach of any dangers we fear [Note: Mat 14:30-31.], and to adopt sinful methods of attaining any ends we desire [Note: Gen 27:6-10.]. If we have nothing but a false faith, we shall make shipwreck both of it and of a good conscience as soon as ever we are brought into any storms of difficulty and temptation: if our troubles be of a spiritual nature, we shall flee from God, and reject his grace [Note: Gen 3:8.]: or if they arise from temporal things, we shall be offended with God, and condemn his providence. For the effects of weak faith we need look no further than to the passage before us. The immediate scope of our Lords question was, to put his disciples on their guard against their remaining unbelief; and, by warning them of their approaching fall, to encourage and facilitate their speedy recovery: and we may learn from their example that, if our faith be not increased in proportion to our trials, we shall surely faint in the day of adversity.]
If such truths be implied in the interrogation before us, we may well urge it upon you,
II.
In a way of personal inquiry
We are particularly exhorted to examine ourselves whether we be in the faith [Note: 2Co 13:5.]. Let all of us then inquire into,
1.
The reality of our faith
[Before we conclude too confidently that we are believers, we should ask ourselves, Whence we obtained our faith? It is not a plant of natures growth; nor is it formed in us by human teaching. There is but one way in which it ever is or can be obtained, namely, by acknowledging our unbelief before God, and imploring him to create a lively faith in our hearts by his blessed Spirit. If we have never been convinced of unbelief, we have not yet one grain of real faith [Note: Joh 16:8-9.]. But if this inquiry be satisfactorily answered, we should further ask, How our faith operates? If it be genuine and scriptural, it will overcome the world, and work by love, and purify the heart [Note: 1Jn 5:4. Gal 5:6. Act 15:9.]. But has it these effects? We are warned by God that all men have not faith [Note: 2Th 3:2.]; nor should we conclude that we have, unless we manifest it in its fruits.]
2.
The degree of our faith
[If we cannot ascertain precisely the degree of our faith, we yet have grounds whereon we may form some estimate. Are we enabled to realize the things which are invisible? This is a very principal office of faith; and in proportion as we are enabled to set God before our eyes, and to keep heaven in view, we may safely conclude that we have that principle, which alone can produce this effect. Do we maintain our hope under discouraging circumstances? This was the mark whereby the strength of Abrahams faith was so fully known [Note: Rom 4:18-20.]: and, if we be strong in faith, we shall be steadfast under heavy and long-protracted trials, and against hope believe in hope. Are we kept diligent in the way of duty? It is presumption, and not faith, that leads us to relax our diligence in the use of means: the more faith we have, the greater will be our activity in every good work [Note: 1Th 1:3.]. The various offices of faith are fully delineated in the eleventh chapter of the Epistle to the Hebrews; and by comparing our spirit and conduct with that of the saints there mentioned, we may weigh ourselves in the balance of the sanctuary. In this way we may provide an answer to the interrogation in the text; and, instead of boasting as though we had attained, shall learn to reply, Lord, I believe; help thou my unbelief.]
Application
[Trials must ere long come upon every soul amongst us: and then nothing but faith will support us [Note: 1Pe 1:5-7.]. And even now if our graces be examined, it will be found that our progress has been in exact proportion to our faith. Let us then pray with the Apostles, Lord, increase our faith; that through it we may be able to withstand in the evil day, and having done all, to stand.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
31 Jesus answered them, Do ye now believe?
Ver. 31. Do ye now believe? ] I know, ere trouble comes, you are jolly fellows. But it is easy to swim in a warm bath: and every bird can sing in a sunshine day. We shall see shortly what you can do. “If ye faint in the day of adversity, your strength is small,” Pro 24:10 . Hard weather tries what health; hot service, what courage.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
31. ] Our Lord does not clear up their misunderstanding, but leaves that for the coming day of the Spirit. He only assures them that their belief, though sincere and loving, was not so deeply grounded in knowledge of Him and His appointed course as they imagined.
. is not a question: this very belief was by our Lord recognized and commended, see ch. Joh 17:8 , also Mat 16:17-18 . And as Stier remarks (v. 369, edn. 2), “it was the aim and purpose of the whole prophetic office of Jesus, to prepare some first disciples (not the Apostles alone) for the reception of the Spirit of Truth and the fruits of His Death, by grounding in them firm belief in His Person.” He therefore recognizes their faith; but shews them how weak it as yet was.
Fuente: Henry Alford’s Greek Testament
Joh 16:31 . To this enthusiastic confession Jesus makes the sobering and pathetic reply: ; Do ye now believe that I am God’s Representative? Is this your present attitude? , , “Behold, the hour is coming and is come,” so imminent is it that the perfect may be used. . Cf. 1Ma 6:54 . . In Joh 10:12 the wolf . Cf. especially Mar 14:27 . frequently of one’s own house, cf. Joh 19:27 ; Act 21:6 ; Est 5:10 ; Est 6:12 . Here perhaps it is somewhat less definite, “to his own” is better than “to his own house”. It includes “to his own interests,” or “pursuits,” or “familiar surroundings,” or “private affairs,” or all these together. Those whom He had gathered round Him and who believed in Him were yet destined to fail Him in the critical hour, and were to scatter each to his own, for the time abandoning the cause and Person who had held them together, leaving their loved Master (Joh 16:27 ) alone. , “and (yet) I am not alone, because the Father is with me”. This presence supplies the lack of all other company. He was destined to lose for a time the consciousness even of this presence, Mat 27:46 .
Fuente: The Expositors Greek Testament by Robertson
believe. App-150.
Fuente: Companion Bible Notes, Appendices and Graphics
31.] Our Lord does not clear up their misunderstanding, but leaves that for the coming day of the Spirit. He only assures them that their belief, though sincere and loving, was not so deeply grounded in knowledge of Him and His appointed course as they imagined.
. is not a question: this very belief was by our Lord recognized and commended, see ch. Joh 17:8, also Mat 16:17-18. And as Stier remarks (v. 369, edn. 2), it was the aim and purpose of the whole prophetic office of Jesus, to prepare some first disciples (not the Apostles alone) for the reception of the Spirit of Truth and the fruits of His Death, by grounding in them firm belief in His Person. He therefore recognizes their faith; but shews them how weak it as yet was.
Fuente: The Greek Testament
Joh 16:31. , ye now believe)[368] An Epiphonema [Exclamation subjoined after the demonstration of some weighty truth.-Append.] in reference to the whole doctrine of Christ [given utterance to with great gratification of mind.-V. g.] Your faith is , perfected, suitable or apt. Now I have what I wished (when I said, Believe ye, in ch. Joh 14:1), and still wish, ye believe, Joh 16:30; Joh 16:27; ch. Joh 17:7, Now () they have known that all things whatsoever Thou hast given Me are of Thee; ch. Joh 20:29, Blessed are they that have not seen, and yet have believed. I now proceed forwards. [The Imperative is the prevalent form, wherewith He urges them, from ch. Joh 14:1, until in this passage there results the altogether absolute Indicative.-Not. Crit. As often as aught of the Divine power puts itself forth in a soul, there may be frequently observed a turning point of this kind.-V. g.]
[368] So Lachm. also stops both in the Greek and the Vulgate Latin. The Engl. Vers. and Tisch. less appropriately put an interrogation at ; Do ye now believe?-E. and T.
Fuente: Gnomon of the New Testament
Joh 16:31
Joh 16:31
Jesus answered them, Do ye now believe?-This was asked in view of their lack of steadfastness in their faith.
Fuente: Old and New Testaments Restoration Commentary
Do: Joh 13:38, Luk 9:44, Luk 9:45
Reciprocal: Joh 14:29 – General
Fuente: The Treasury of Scripture Knowledge
1
Jesus knew the weakness of the human being. He did not questlon the sincerity of their faith when he tiBked them do ye now believet But he was using that as an introduction for the ead prediction about to be made when their human weakness would prevail over their faith far a time.
Fuente: Combined Bible Commentary
Joh 16:31-32. Jesus answered them, Do ye now believe? Behold, an hour cometh and is come, that ye should be scattered, each one to his own, and leave me alone; and yet I am not alone, because the Father is with me. The view taken of the preceding verse leads to the conclusion that the first clause of this verse is interrogative, not affirmative, and the conclusion is favoured by chaps, Joh 6:70, Joh 13:38. The meaning of the reply is, You anticipate the time, you deceive yourselves; this faith of yours, sincere and real up to a certain point though it be, needs deepening and perfecting. It will be deepened and perfected in such a way that no trial will be too hard for itbut not yet: rather the hour cometh, and is come, when you shall all forsake Me in the time of My greatest need, and shall think only selfishly of yourselves. Yet, notwithstanding, even then, when to all appearance alone, I am not alone, for the Father is with Me.
Fuente: A Popular Commentary on the New Testament
In the foregoing verse, the apostles made a full profession of their faith in Christ’s divinity, and in Christ’s omnipotency: Now are we sure that thou knowest all things, and that thou camest forth from God.
In this verse Christ intimates to them that their faith should be put to a great trial very shortly, namely, when his sufferings came on: and that then they should all forsake him, and take care of themselves: Ye shalt be scattered and leave me alone.
Learn hence, 1. That Christ was forsaken and left alone by his own disciples in the day of his greatest distress and danger.
2. That when the disciples left Christ, they were scattered every one to his own.
3. That when all forsook Christ, and left him alone, he was far from being simply alone, because God was with him: Ye shall leave me alone, and yet I am not alone, because the Father is with me.
God was with Christ, and will be with Christians, in a suffering hour, in his essential presence, in his gracious and supporting presence: He that sent me, says Christ, is with me: the Father hath not left me alone: for I do always those things that please my Father.
Fuente: Expository Notes with Practical Observations on the New Testament
Vv. 31-33. Jesus answered them: Now you believe. 32. Behold, the hour is coming, and is now come, when you shall be scattered every one to his own home, and when you shall leave me alone; but I am not alone, because the Father is with me. 33. I have said these things to you, that in me you may have peace; in the world you shall have tribulation; but be of good courage, I have overcome the world.
Here is for Jesus a moment of unutterable sweetness; He is recognized and understoodHe Jesusby these eleven Galileans. This is for Him enough; His work is for the moment ended; the Holy Spirit will finish it by glorifying Him in them, and through them in mankind. There remains nothing further for Him but to close the conversation and give thanks. John alone understood the greatness of this moment, and has preserved for us the remembrance of it. The words: Now you believe, must not therefore be understood in an interrogative, and in some sort ironical sense, as if Jesus would call in question the reality of their faith. I do not think even that , now, forms a contrast with the very near want of fidelity to which Jesus is about to allude, as if He would say: True, you believe now; but in a short time, how will you be acting! Could Jesus, in ch. 17, give thanks to His Father with such outpouring of heart for a faith which He had just characterized in such a way? Comp. especially Joh 17:8 : They have known truly () that I came out from thee, and they have believed that thou didst send me, words in which Jesus certainly alludes to our Joh 16:30. The word now, therefore, seems to me rather to mean here: Now at last you have reached the point to which I have been laboring to lead you: you have recognized me for what I am, and have received me as such.
The connection in Joh 16:32 is not a but; it is a simple no doubt; in Joh 16:33 will be found the final but answering to this no doubt. This scarcely formed faith is about to be subjected, it is true, to a severe test; the bond will be broken, at least externally. But the spiritual bond will remain firm and will triumph over this trial and all others.
The , now, which we have rendered by already, is omitted by the Alexandrian authorities; it may have been rejected because it seemed that the moment indicated was not yet present.
The first aorist passive , you shall be scattered, is more suited to extenuate than to aggravate the fault of the disciples; it is, as it were, a violent blow which will strike and stun them. These words recall the quotation from Zechariah in the Synoptics: I will smite the shepherd, and the sheep shall be scattered (Mat 27:31). It is in the following words: you will leave me alone, that the idea of culpable desertion is expressed, but in the tone of sadness rather than of reproach. , each one to his own; each to his respective abode. Weiss finds in this expression the idea of the breaking off of the communion between them, as a sign of the shaking of their faith in the Messiah. It indicates rather the seeking of a secure shelter, far from the danger which touches their Master. , evidently in the adversative sense: and yet.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
Jesus questioned the fact that the disciples now believed fully because of what He had just explained. The NIV translation, "You believe at last!" is an interpretation that the reader should understand as ironical. The events surrounding Jesus’ arrest and crucifixion would show that their faith was still weak. They would desert Him in His hour of testing. That hour was coming very soon, but Jesus could speak of it as already present because Judas was even then planning with the religious leaders for His arrest. Jesus’ confidence in His Father comes through in that He found consolation in the fact that the Father would not desert Him even though the disciples would. Jesus gave this gentle rebuke because the disciples again overestimated themselves (cf. Joh 13:38).
It is true that Peter and probably John followed Jesus into the courtyard of the high priest. It is also true that John stood near Jesus’ cross during His crucifixion (Joh 18:15; Joh 19:26-27). Nevertheless all the disciples abandoned Jesus at His arrest and returned to their own things temporarily (Mat 26:56; Mar 14:50; Joh 18:17; Joh 18:25-26; Joh 21:3). It is also true that the Father abandoned Jesus on the cross (Mat 27:46; Mar 15:34). However that was only temporary too. The Father remained with Jesus throughout all His trials and only departed from Him when He judged sin, which Jesus took on Himself as our substitute (2Co 5:21).