The best texts read the imperative, αἰτήσασθε, ask.

Shall be done unto you (γενήσεται ὑμῖν)

Literally, it shall come to pass for you.

Commonly referred to what follows. My Father is glorified in this, namely, that ye bear much fruit. It is better to refer it back to John 15:7. In the perfect unity of will between the Son and the disciple, which results in the disciple's obtaining whatever he asks, the Father is glorified. To this effect is John 14:13, "Whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son." The design of this glorification is that (ἴνα) you may bear much fruit. This retrospective reference of ἐν τούτῳ, in this, or herein, occurs in John 4:37; John 16:30; 1 John 4:17.

Is glorified (ἐδοξάσθη)

The aorist tense; was glorified. As in John 15:6, marking the point when the Father's glory was realized in the perfect union of the believer's will with Christ's.

So shall ye be (καὶ γενήσεσθε)

Literally, and ye shall become. Some editors, however, read γένησθε, and connect, in the same construction with the preceding clause, rendering, "Herein is (was) my Father glorified, that ye might bear much fruit and become my disciples." Note that the word is become, not be. Christian discipleship implies progress and growth.

Literally, in the love, that which is mine. Not only the love of the disciple for Christ, nor the love of Christ for the disciple, but the Christ-principle of love which includes both. See the same form of expression in the joy that is mine, John 15:11; John 3:29; John 17:13; the judgment (John 5:30; John 8:16); the commandments (John 14:15); peace (John 14:27).

The joy that is mine; characteristic of me. See on John 15:9.

Might remain (μείνῇ)

The best texts read ᾖ, may be.

Might be full (πληρωθῇ)

Rev., more correctly, may be fulfilled. The A.V. loses the distinction between the absolute joy which is Christ's, and the progressive, but finally consummated joy which is the disciple's.

The commandment which is mine.

That ye love (ἵνα)

Indicating not merely the nature of the commandment, but its purport.

Some of the more subtle phases of John's thought cannot be apprehended without a careful study of this often-recurring conjunction. It is still claimed by some grammarians that it is used to mark, not only design and end, but also result. But it may fairly be claimed that its predominant sense is intent, purpose, purport, or object. Hence that, as representing ἵνα, is to be taken in the sense of to the end or intent that; in order that. Here the use of the word is very subtle and suggestive, as well as beautiful. No man hath greater love than this (love), which, in its original conception, was intended and designed to reach to the extent of sacrificing life for a friend. Christ, therefore, here gives us more than a mere abstract comparison and more than a merely human gauge of love. He measures love according to its divine, original, far-reaching intent.

Lay down his life

See on John 10:11.

Of several words for command in the New Testament, this one is always used of giving a specific injunction or precept. The kindred noun, ἐντολή, means an order, a charge, a precept and hence is used of a separate precept of the law as distinguished from the law as a whole (νόμος). See Matthew 22:36, Matthew 22:38. It is, however, sometimes used of the whole body of the moral precepts of Christianity. See on John 13:34. The sense of specific commands here falls in with the reading of the Rec. Text, ὅσα, whatsoever, literally, as many things as.

Rev., better, no longer. No longer servants, as you were under the dispensation of the law. Compare Galatians 4:7.

Servants (δούλους)

Strictly, bond-servants.

Knoweth not (οὐκ οἶδέ)

Has no instinctive perception. See on John 2:24.

You

The position of the pronoun in the Greek is emphatic: "You I have called friends."

The pronoun is emphatic: "It was not ye that chose me."

Ordained (ἔθηκα)

Rev., appointed is better, because it divests the word of its conventional meaning. Ordain is from the Latin ordinare, and means to set in order. Thus, Robert of Gloucester's "Chronicle:" "He began to ordain his folk," i.e., set his people in order. Hakluyt, "Voyages:" "He ordained a boat made of one tree." The Greek verb means to set, put, or place. Hence of appointing one to service. See 1 Timothy 1:12. Wyc., Matthew 24:47 : "Upon all his goods he shall ordain him."

Should go (ὑπάγητε)

Withdraw from His personal society and go out into the world.

That whatsoever, etc. (ἵνα)

Coordinated with the preceding ἵνα, that, as marking another result of their choice and appointment by Christ. He has appointed them that they should bring forth fruit, and that they should obtain such answers to their prayer as would make them fruitful.

All my teachings are to the end that you should love one another.

Literally, hates. The indicative mood with the conditional particle assumes the fact as existing: If the world hates you, as it does.

Ye know (γινώσκετε)

This may also be rendered as imperative: Know ye.

It hated (μεμίσηκεν)

The perfect tense, hath hated. The hatred continues to the present time.

Before it hated you (πρῶτον ὑμῶν)

Literally, first in regard of you. See on John 1:15.

Sprung out of the world. See on of the earth, John 3:31.

Would love (ἂν ἐφίλει)

The verb for natural affection. See on John 5:20.

The verb means originally to put to flight; thence to run swiftly in order to overtake or attain, as the goal or the competitor in the race. Thus Sophocles ("Electra," 738): "He urged his swift steeds vehemently with shouts that pierced their ears, and makes for him (διώκει)." Compare I follow after (διώκω, Philippians 3:12). Hence to pursue with hostile intent, and, generally, to molest, harass, persecute. Persecute is from the equivalent Latin persequor, to follow up, and is used earlier, in the sense of pursue, while pursue, in turn, is used in the sense of persecute. Thus Wyc, Matthew 5:44, for men pursuing you. Sir Thomas More ("Utopia"), "Whiles their enemies rejoicing in the victory have persecuted (i.e., pursued) them."

Literally, on account of my name. The name of Christ represented the faith, the attitude, the claims, and the aim of the disciples. His name was their confession. Luther says: "The name of Christ from your mouth will be to them nothing but poison and death."

See on John 9:41; see on 1 John 1:8.

Cloke (πρόφασιν)

From πρό, before, in front of, and φημί, to say or affirm. Hence something which is placed in front of the true cause of a thing, a pretext. Compare 1 Thessalonians 2:5; Acts 27:30. Pretext carries the same idea, Latin, proetextum, something woven in front, with a view to concealment or deception. Rev., excuse. Wyc, excusation. The A.V. follows Tyndale: nothing to cloke their sin withal. Latimer ("Sermons"): "By such cloaked charity, when thou dost offend before Christ but once, thou hast offended twice herein." The word appears in the low Latin cloca, a bell (compare the French cloche, and English clock), and the name was given to a horseman's cloak because of its resemblance to a bell. The word palliate is from the Latin pallium, a cloak.

Gratuitously. Akin to δίδωμι, to give. Their hatred was a voluntary gift.

Present tense, bear witness. So Rev. Or, it may be taken as imperative: bear ye witness.

Rev., made to stumble. In this Gospel only here and John 6:61. See on Matthew 5:29. Wyc, be not slandered.

See on John 9:22.

Yea (ἀλλ')

Literally, but. They shall excommunicate you, but worse than this, the hour cometh, etc.

The hour cometh that (ἵνα)

Literally, "there cometh an hour in order that." The hour is ordained with that end in view: it comes fraught with the fulfillment of a divine purpose.

Whosoever (πᾶς ὁ)

Literally, everyone who.

Doeth service (λατρείαν προσφέρειν)

Literally, bringeth or offereth service. Λατρεία means, strictly, service for hire, but is used of any service, and frequently of the service of God.

Omit.

Marks a breaking off of the enumeration of fearful details; but (to say no more of these things),I have spoken these, etc.

At the beginning (ἐξ ἀρχῆς)

Properly, from the beginning. So Rev. The phrase only here and John 6:64.

From σόν together, and φέρω to bear or bring. The underlying idea of the word is concurrence of circumstances.

Go away (ἀπέλθω)

The different words for go should be noted in this verse, and John 16:10. Here, expressing simple departure from a point.

Depart (πορευθῶ)

Rev., go. With the notion of going for a purpose, which is expressed in I will send him.

See on John 3:20. Rev., convict.

Of sin - righteousness - judgment (περί)

Literally, concerning. Rev., in respect of. Of gives a wrong impression, viz., that He will convict the world of being sinful, unrighteous, and exposed to judgment. This is true, but the preposition implies more. He will convict the world as respects these three; that is, will convict it of ignorance of their real nature.

Righteousness (δικαιοσύνης)

Only here and John 16:10 in the Gospel. It occurs in the First Epistle and in Revelation.

Withdraw from their sight and earthly fellowship. See on John 8:21, and footnote.

Ye see (θεωρεῖτε)

Rev., behold. See on John 1:18.

Perfect tense. Rev., therefore, rightly, hath been judged.

See on John 10:31; see on John 12:6.

Now (ἄρτι)

See on John 13:33. With reference to a future time, when they will be able to bear them.

Literally, of the truth. See on John 14:7.

Will guide (ὁδηγήσει)

From ὁδός, way, and ἡγέομαι, to lead. The kindred noun, ὁδηγός, guide, leader, occurs Matthew 15:14; Acts 1:16, etc.

Into all truth (εἰς πᾶσαν τὴν ἀλήθειαν)

Rev., more correctly, into all the truth. Some editors read, ἐν τῇ ἀληθείᾳ πάσῃ, in all the truth. Others, εἰς τὴν ἀλήθειαν πᾶσαν, joining πᾶσαν in an adverbial sense with will guide you: i.e., will guide you wholly into the truth. The Spirit does not reveal all truth to men, but He leads them to the truth as it is in Christ.

Of himself

Rev., rightly, from himself. See on John 7:17.

He shall hear (ἂν ἀκούσῃ)

Some read, ἀκούει, heareth, and omit ἂν, the conditional particle. Ὅσα ἂν ἀκούσῃ, the reading of the Rec. Text, is, strictly, whatsoever things he may have heard.

Will shew (ἀναγγελεῖ)

Better, as Rev., declare. Compare Mark 5:14, Mark 5:19; Acts 20:27; 2 Corinthians 7:7. Also to rehearse; Acts 14:27. Used of the formal proclamation of the Christian religion (Acts 20:20; 1 Peter 1:12; 1 John 1:5). See on Acts 19:18.

Things to come (τὰ ἐρχόμενα)

The article, omitted by A.V., is important. The meaning is not, He will show you some things to come, but the things that are to come, or the things that are coming. These things are whatsoever He shall hear. The phrase occurs only here in the New Testament.

Rev., take. See on John 3:32.

Literally, all things as many as. Rev., all things whatsoever.

Shall take (λήψεται)

The best texts read λαμβάνει, taketh. The relation between the Son and the Spirit is put by Jesus as present and constant.

The present tense: "ye behold me no more." So Rev.

Ye shall see (ὄψεσθε)

A different verb for seeing is used here. For the distinction, see on John 1:18. Θεωρέω emphasizes the act of vision, ὁράω, the result. Θεωρέω denotes deliberate contemplation conjoined with mental or spiritual interest. "The vision of wondering contemplation, in which they observed little by little the outward manifestation of the Lord, was changed and transfigured into sight, in which they seized at once, intuitively, all that Christ was. As long as His earthly presence was the object on which their eyes were fixed, their view was necessarily imperfect. His glorified presence showed Him in His true nature" (Westcott).

Because I go unto the Father

The best texts omit.

Rev., correctly, therefore. It is a particle of logical connection, not of time.

Emphasizing the purport of the saying.

A little while (τὸ μικρόν)

In John 16:16, John 16:17, without the article. Here the article the or this little while defines the special point of their difficulty; this "little while" of which He speaks.

We cannot tell (οὐκ οἴδαμεν)

Rev., more simply and literally, we know not.

He saith (λαλεῖ)

Emphasizing the form of the saying.

Better, Rev., perceived. See on John 2:24.

Of these three words, the last is the most general in meaning, expressing every species of pain, of body or of soul, and not necessarily the outward manifestation of sorrow. Both the other words denote audible expressions of grief. Θρηνέω marks the more formal expression. It means to utter a dirge over the dead. Thus Homer, of the mourning over Hector in Troy:

"On a fair couch they laid the corse, and placed

Singers beside it leaders of the dirge (θρηνων),

Who sang (ἐθρήνεον) a sorrowful, lamenting strain,

And all the women answered it with sobs."

"Iliad," xxiv. 720-722.

The verb occurs Matthew 11:17; Luke 7:32; Luke 23:27. Κλαίω means audible weeping, the crying of children, as distinguished from δακρύω, to shed tears, to weep silently, which occurs but once in the New Testament, of Jesus' weeping (John 11:35). See on Luke 7:32.

Literally, the woman. The generic article marking the woman as representing her sex: woman as such.

She is in travail

A common Old Testament image of sorrow issuing in joy. See Isaiah 21:3; Isaiah 26:17; Isaiah 66:7; Hosea 13:13; Micah 4:9, Micah 4:10.

The anguish (τῆς θλίψεως)

Commonly rendered affliction or tribulation in A.V. See on Matthew 13:21.

Joy (τὴν χαρὰν)

Properly, the joy which answers to the anguish.

A man (ἄνθρωπος)

See on John 1:30.

This form of expression occurs frequently in the New Testament, to denote the possession or experience of virtues, sensations, desires, emotions, intellectual or spiritual faculties, faults, or defects. It is stronger than the verb which expresses any one of these. For instance, to have faith is stronger than to believe: to have life, than the act of living. It expresses a distinct, personal realization of the virtue or fault or sentiment in question. Hence, to have sorrow is more than to be sorrowful. In Matthew 17:20, Christ does not say if ye believe, but if ye have faith; if faith, in ever so small a degree, is possessed by you as a conscious, living principle and motive. Compare have love (John 13:35; 1 John 4:16); have peace (John 16:33); have trust (2 Corinthians 3:4); have boldness (Hebrews 10:19; 1 John 2:28).

Or, as Rev., in margin, ask - question. To question is the primary meaning of the verb, from which it runs into the more general sense of request, beseech. So Mark 7:26; Luke 4:38; John 17:15, etc. Here the meaning is, ye shall ask me no question (compare John 16:19, where the same verb is used). Compare Matthew 16:13; Matthew 21:24; John 1:19. Ask, absolutely, Luke 22:68. Note, moreover, the selection of the word here as marking the asking on familiar terms. See on John 11:22. Another verb for ask occurs in the following sentence: "If ye shall ask (αἰτήστητε) anything," etc. Here the sense is, if ye shall make any request. Compare Matthew 5:42; Matthew 7:7, Matthew 7:9, Matthew 7:10, etc. Note, also, that this word for asking the Father marks the asking of an inferior from a superior, and is the word which Christ never uses of His own requests to the Father. Compare 1 John 3:22.

Verily, verily

See on John 1:51; see on John 10:1.

Whatsoever ye shall ask - in my name - give

The best texts change ὅσα ἂν, whatsoever, to ἄντ, if (ye shall ask) anything; and place in my name after give it you. So Rev. If ye shall ask anything of the Father, He will give it you in my name. Not only is the prayer offered, but the answer is given in Christ's name.

The present imperative, implying continuous asking. Be asking. Compare Mark 6:22, αἴτησον, the aorist imperative, marking a single, definite petition.

May be full (ᾖ πεπληρωμένη)

Very literally, may be having been fulfilled. Rev., more correctly, fulfilled. Compare John 15:11.

See on parables, Matthew 13:3. He had spoken under figures, as the vine, and the woman in travail.

Shall shew (ἀναγγελῶ)

Rev., tell. See on John 16:13. The best texts read ἀπαγγελῶ, the original force of which is to bring tidings from (ἀπό) something or someone.

Plainly (παῤῥησίᾳ)

See on John 7:13.

Note again the use of the two verbs for asking. Ye shall ask (αἰτήσεσθε); I will pray (ἐρωτήσω). See on John 16:23.

As sons, with the love of natural affection. See on John 5:20. The same verb in the following clause, of the love of the disciples for Christ.

From God

Some editors read, from the Father. Παρά, from beside.

The best texts read, ἐκ, out of.

Go (πορεύομαι)

See on John 16:7.

The first, of the form; the second, of the purport. See on John 16:18.

Better, as Rev., we know.

By this (ἐν τούτῳ)

Literally, in this. Compare 1 John 2:3, 1 John 2:5; 1 John 3:16, 1 John 3:19, 1 John 3:24; 1 John 4:9, 1 John 4:10, 1 John 4:13, 1 John 4:17; 1 John 5:2.

See on John 13:33. With reference to the coming time of greater trial.

See on John 16:2, and see on John 15:12. In the divine counsel the hour cometh that ye may be scattered, and may leave, etc.

To his own (εἰς τὰ ἴδια)

To his own home. See on John 1:11.

The best texts read, ἔξετε, ye have.

Be of good cheer (θαρσεῖτε)

Only here in John.

I have overcome (νενίκηκα)

The verb occurs only three times outside of John's writings. Only here in the Gospel, and frequently in First Epistle and Revelation. Uniformly of spiritual victory.

Literally, these things. So Rev.

Said

John nowhere says that Jesus prayed, as the other Evangelists do.

Thy Son - thy Son (σοῦ τὸν υἱὸν - ὁ υἱός)

Properly, thy Son - the Son. The second phrase marks a change from the thought of personal relationship to that of the relation in which Jesus manifests the Father's glory.

Rev., rightly, authority. See on John 1:12.

All flesh

A Hebrew phrase, denoting the whole of humanity in its imperfection. See Genesis 6:12; Psalm 65:2; Isaiah 40:5, etc.

That He should give eternal life to as many as Thou hast given Him (ἵνα πᾶν ὃ δέδωκας αὐτῷ, δώσῃ αὐτοῖς ζωὴν αἰώνιον)

Literally, that all that Thou hast given Him, to them He should give eternal life. All (πᾶν), singular number, regards the body of Christian disciples collectively: to them, individually.