Vv. 23-28. Future accessibility of the Father.—Ver. 23. καὶ ἐν ἐκείνῃ τῇ ἡμέρᾳ, ‘‘and in that day” of the Resurrection and the dispensation it introduces, see xiv. 20, in contrast to this present time when you wish to ask me questions, ver. το, ‘‘ ye shall not put any questions to me”. Cf. xxi. 12, He was no longer the familiar friend and visible teacher to whom at any moment they might turn. But though this accustomed intercourse terminated, it was only that they might learn a more direct communion with the
838
ἐκείνῃ TH ἡμέρᾳ ἐμὲ οὐκ ἐρωτήσετε οὐδέν.
᾽Αμὴν ἀμὴν λέγω ὑμῖν,
σ o + ee J a - - ὅτι ὅσα ἂν αἰτήσητε τὸν πατέρα ἐν τῷ ὀνόματί µου, δώσει ὑμῖν.ὶ
es o ” ή, sok ο - Ρ ii, το. Μι. 24. P ἕως ἄρτι οὐκ ἠτήσατε οὐδὲν ἐν τῷ ὀνόματί µου: Ἱ αἰτεῖτε, καὶ
xi. 12.
q Mt. vii. 7.λήψεσθε, ἵνα ἡ χαρὰ ὑμῶν ᾖ µίαις λελάληκα ὑμῖν ' GAN’ ἔρχεται dpa λαλήσω ὑμῖν, ἀλλὰ "παρρησίᾳ περὶ τοῦ πατρὸς ἀναγγελῶ” ὑμῖν.
r ii. 7-10.
5 ver. 29. Prov. i. 1. Ecclus. xlvii. 17.
* weTANpwwern.
25. ταῦτα ἐν "παροι-
te > ” ’ ὅτε οὐκ ETL ἐν παροιµίαις
, ~ ο ΄ Cp. Hatch, 26. ἐν ἐκείνῃ τῇ ἡμέρᾳ ἐν τῷ ὀνόματί µου αἰτήσεσθε: καὶ οὐ λέγω
Essays, Ρ. 64.
γ. 25. 5 χ. 24.
ὑμῖν ὅτι ἐγὼ ἐρωτήσω τὸν πατέρα περὶ ὑμῶν: 27. αὐτὸς γὰρ 6 x λ Cate Ser. a ς Lay > IN λή ‘ , g πατὴρ Φιλει ὑμᾶς, OTL Upets Ewe πεφιλήκατε, καὶ πεπιστεύκατε OTL
1 δωσει υμιν before ev τω ονοµατι pov in ΝΔΒΟΥΧ. T.R. in AC*D, it. vulg. Cp.
2 For the αναγγελω of EGH απαγγελω is read in ABC*D, while δ reads
rv. 13, 14. επαγγελλω. Father: ἁμὴν . . . δώσει ὑμῖν. The connection is somewhat obscure. The
words may either be taken in connection with those immediately preceding, in which case they intimate that the in- formation they can no longer get from a present Christ they will receive from the Father: or they may begin a distinct paragraph and introduce a fresh subject, the certainty of prayer being heard.— Ver. 24. ἕως ἄρτι οὐκ ἠτήσατε οὐδὲν ἐν τ. . « . “ 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.—airette... πεπληρωμµένη, ‘ 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, ver. 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.—Ver. 25. Another great change would characterise the economy into which they were passing. Instead of dark figurative utterances which only dimly revealed things spiritual, direct and intelligible disclosures regarding the Father would be made to the disciples: ταῦτα ἐν παροιµίαις . . . ὑμῖν. παρ- οιµία. See x. 6; “dark sayings” or ‘riddles’ expresses what is here meant. It is opposed to παρρησίᾳ, open, plain, easily intelligible, meant to be under- stood. He does not refer to particular utterances, such as xv. I, xvi. 21, etc.
but to the reserved character of the whole evening’s conversation, and of all His previous teaching. ‘* The promise is that the reserve imposed by a yet un- finished history, by a manifestation in the flesh, by the incapacity of the hearers, and by their gradual education, will then be succeeded by clear, full, unrestricted information, fitted to create in those who receive it that ‘full assurance of under- standing’ which contributes so largely to the ‘full assurance of faith’.’’ Bernard. περὶ τοῦ πατρός, the Father is the central theme of Christ’s teaching, both while on earth and above.—Ver. 26. ἐν ἐκείνῃ TH Ἠμέρᾳ. “Ιπ that day,” in which I shall tell you plainly of the Father (ver. 25, ἔρχεται ὥρα), “ye shall ask in my name”’; this is the natural consequence of their increased knowledge ofthe Father. καὶ οὐ λέγω . . . ἐξῆλθον © « Απά I do not say to you that I will ask the Father. concerning you”’—rrept, al- most equivalent to ὑπέρ, here and in Matt. xxvi. 28; 1 John iv. το, “in rela- tion to,” almost ‘“‘in behalf of ”—(ver. 27) ‘for the Father Himself loves you, be- cause ye have loved me, and have believed that I came forth from God”’. The intention of the statement is to convey fuller assurance that their prayers will be answered. The Father’s love needs no prompting. Yet the interces- sion of Christ, so emphatically presented in the Epistle to the Hebrews and in Rom. viii. 34, is not ignored. Jesus says: «1 do not base the expectation of answer solely on my intercession, but on the Fa- ther’s love, a love which itself is quick- ened and evoked by your love for me”. “T do not say that I will ask’? means “T do not press this,” “I do not bring this forward as the sole reason why you