lievers can look forward. Now we are in tlie wilderness, and our sorrowless home is yet to be reached. Then, and then only, will tears be wiped from all eyes.
23. — [And in that day... ask... nothing. 1 In the first part of this verse I believe, with Augustine, that the " day " spoken of is the day of our Lord's second advent. The " asking " is asking questions, or making inquiries, such as the disciples had wanted to make in verse 19. " They were desirous to ask Him." The Greek word is the same, and quite different from the word rendered " ask " in the latter part of this verse. The meaning of the sentence is, " In the day of my second advent you will not need to ask Me any questions. You will then fully under- stand the meaning of many things which you do not understand now." The far superior light which believers will enjoy in the day of Christ's second coming, is the chief point of the promise, as in 1 Cor. xiii. 12.
Cyril and Chrysostom, however, apply " that day " to our Lord's resurrection and the forty days following it.
[ Verily, verily. ..whatsoever. ..ask. ..give it you.] In this portion of the verse our Lord renews and repeats His former promise about prayer. " Until that day when I come again, I solemnly declare that whatsoever tilings you shall ask in prayer from the Father in my name. He will give them to you."
The word " ask " in the Greek, in the latter part of this verse is entirely different from the word rendered " ask " in the tor- mer part. Here it signifies seeking or petitioning in prayer. There it meant asking questions.
It ia worth noticing here how very frequent and full are the encouragements to prayer which our Lord holds out in the
Gospels.
The " whatsoever " of the text must of course be limited to whatsoever things are really for God's glory, the disciples' good and the interests of Christ's cause in the world.
24. — {Hither to... nothing in my name.] This sentence means that up to this time the disciples had not prayed for anything through the name and mediation of Christ. They had followed Him as a teacher, looked up to Him as a Master, loved Him as a friend, believed Him as the Messiah predicted by the prophets. But they had not fully realized that He was the one Mediator be- tween God and man, through whom alone God's mercy could come down to sinners, and sinful creatures could draw near to God. They were now to learn that their Master was one far higher than any prophet, yea, even than Moses himself.
Daniel's prayer, " Shine on Thy sanctuary for the Lord's sake," is almost the only instance of a prayer in Messiah's name in the Old Testament. (Dan. ix. 17.)