John Calvin Commentary John 16

These things I have spoken to you. He again states that none of the things He has spoken are superfluous; for since wars and conflicts await them, they must be provided beforehand with the necessary weapons. Yet He also means that if they meditate deeply on this doctrine, they will be fully prepared to resist.

Let us remember that what He then said to the disciples is also spoken to us. And, first, we should understand that Christ does not send His followers into the field unarmed, and therefore, if anyone fails in this warfare, their own laziness alone is to blame.

And yet we should not wait until the struggle actually begins, but should rather strive to become well acquainted with these teachings of Christ, and to make them familiar to our minds, so that we may march into the field of battle as soon as it is necessary; for we must not doubt that the victory is in our hands, as long as those admonitions of Christ are deeply imprinted on our minds.

For, when He says THAT YOU MAY NOT be offended, He means that there is no danger that anything will turn us aside from the right course.

But how few there are who learn this doctrine properly is evident from the fact that those who think they know it by heart when they are beyond arrow-shot, are no sooner obliged to enter into actual combat than they give way, as if they were completely ignorant and had never received any instruction. Let us, therefore, accustom ourselves to use this armor in such a way that it may never drop from our hands.

They will drive you out of the synagogues. This was no light offense, enough to disturb their minds: that they were to be banished like wicked men from the assembly of the godly, or at least, from those who boasted that they were the people of God and gloried in the title of The Church. For believers are subject not only to persecutions, but also to disgrace and reproaches, as Paul tells us (1 Corinthians 4:12, 18). But Christ urges them to stand firm against this attack because, though they are banished from the synagogues, they still remain within the kingdom of God. His statement amounts to this: that we should not be dismayed by the perverse judgments of men, but should boldly endure the reproach of the cross of Christ, satisfied with this single consideration: that our cause, which men unjustly and wickedly condemn, is approved by God.

From this we also infer that the ministers of the Gospel are not only mistreated by the open enemies of the faith, but sometimes also endure the greatest reproaches from those who appear to belong to the Church and who are even regarded as its pillars. The scribes and priests, by whom the apostles were condemned, boasted that they were appointed by God to be judges of the Church. Indeed, the ordinary government of the Church was in their hands, and their office of judging was from God, not from men. But by their tyranny, they had corrupted the whole of that order which God had appointed. The consequence was that the power given to them for edification was nothing else than a cruel oppression of God’s servants; and excommunication, which should have been a medicine for purifying the Church, was turned to an opposite purpose: to drive the fear of God away from it.

Since the apostles knew this by experience in their own age, we have no reason to be greatly alarmed at the Pope’s excommunications, with which he thunders against us because of the testimony of the Gospel. For we should not fear that they will do us any more injury than those ancient excommunications made against the apostles. Furthermore, nothing is more desirable than to be driven out of that assembly from which Christ is banished. Yet let us observe that, though the abuse of excommunication was so blatant, it still did not bring about the destruction of that discipline which God had appointed in his Church from the beginning. For, though Satan devotes his utmost efforts to corrupt all God’s ordinances, we must not yield to him by taking away, because of corruptions, what God has appointed to be perpetual. Excommunication, therefore, no less than Baptism and the Lord’s Supper, must be brought back, by the correction of abuses, to its pure and lawful use.

But the hour cometh. Christ elaborates further on this offense: that the enemies of the Gospel claim so much authority that they think they are offering sacrifices to God when they slay believers. It is hard enough in itself that innocent people should be cruelly tormented, but it is far more grievous and distressing that those outrages, which wicked men commit against God’s children, should be considered punishments justly due to them because of their crimes. But we should be so fully assured of the protection of a good conscience as to patiently endure being oppressed for a time, until Christ appears from heaven to defend his cause and ours.

It may be thought strange, however, that the enemies of the truth—though conscious of their own wickedness—not only deceive men but even, in God’s presence, claim praise for their unjust cruelty. I reply, hypocrites, though their conscience accuses them, always resort to flatteries to deceive themselves. They are ambitious, cruel, and proud, but they cover all these vices with the cloak of zeal so that they may indulge in them without restraint. To this is added what may be called a furious drunkenness, after having tasted the blood of martyrs.

And they will do these things. Not without good reason does Christ frequently remind the apostles of this consideration, that there is only one reason why unbelievers are so greatly enraged against them: it is because they do not know God.

And yet this is not said for the purpose of extenuating their guilt, but that the apostles may boldly despise their blind fury; for it often happens that the authority which wicked men possess, and the luster which shines in them, shake modest and pious minds.

But Christ, on the other hand, enjoins his followers to rise with holy magnanimity, to despise their adversaries, who are impelled by nothing else than error and blindness; for this is our wall of brass, when we are fully persuaded that God is on our side, and that they who oppose us are destitute of reason.

Again, these words remind us what a serious evil it is not to know God, since it leads even those who have murdered their own parents to expect praise and approbation for their wickedness.

That when the hour cometh, you may remember. He repeats what he had already said: that this is not a philosophy suited only for a season of leisure, but one adapted to practice and use. He now speaks on these matters so that they may actually demonstrate that they have not been taught in vain. When he says, that you may remember, he instructs them, first, to store in their minds what they have heard; secondly, to remember them when they are required to put them in practice; and, lastly, he declares that no small importance is attached to the fact that he makes predictions of future events.

And I told you not these things at the beginning. As the apostles were still weak and tender, their singularly good and indulgent Master spared them as long as Christ was with them in the flesh. He did not allow them to be urged beyond what they were able to bear. At that time, therefore, they had no great need of confirmation while they enjoyed leisure and freedom from persecution. But now he tells them that they must change their mode of life, and as a new condition awaits them, he likewise exhorts them to prepare for a conflict.

And now I go to him who sent me. By a very excellent consolation he soothes the grief which they might feel because of his departure, and this was highly necessary. They who had until now been allowed to remain at their ease were called to severe and arduous battles for the future. What then, would have become of them, if they had not known that Christ was in heaven, as the guardian of their salvation? For to go to the Father is nothing else than to be received into the heavenly glory, in order to possess the highest authority. This is held out to them, therefore, as a solace and remedy of grief, that, though Christ is absent from them in body, yet he will sit at the right hand of the Father, to protect believers by his power.

Here Christ rebukes the apostles for two faults; first, that they were too much attached to the visible presence of his flesh; and, secondly, that, when this had been taken away, they were seized with grief, and did not lift their eyes to a higher region. The same thing happens to us; for we always hold Christ bound by our senses, and then, if he does not appear to us according to our desire, we contrive for ourselves a basis for despair.

And none of you asketh me, whither goest thou? It may appear to be an unfounded charge against the apostles, that they did not ask whether their Master was going; for they had formerly asked him on this subject with great earnestness. But the answer is easy. When they inquired, they did not raise their minds to confidence, and this was the chief duty which they were bound to perform. The meaning therefore is, as soon as you hear of my departure, you become alarmed, and do not consider whither I am going, or for what purpose I go away.