16 “A little while, and you will not see Me; and again a little while, and you will see Me, because I go to the Father.”
17 Then some of His disciples said among themselves, “What is this that He says to us, ‘A little while, and you will not see Me; and again a little while, and you will see Me’; and, ‘because I go to the Father’?” 18 They said therefore, “What is this that He says, ‘A little while’? We do not know what He is saying.”
19 Now Jesus knew that they desired to ask Him, and He said to them, “Are you inquiring among yourselves about what I said, ‘A little while, and you will not see Me; and again a little while, and you will see Me’? 20 Most assuredly, I say to you that you will weep and lament, but the world will rejoice; and you will be sorrowful, but your sorrow will be turned into joy. 21 A woman, when she is in labor, has sorrow because her hour has come; but as soon as she has given birth to the child, she no longer remembers the anguish, for joy that a human being has been born into the world. 22 Therefore you now have sorrow; but I will see you again and your heart will rejoice, and your joy no one will take from you.
23 “And in that day you will ask Me nothing. Most assuredly, I say to you, whatever you ask the Father in My name He will give you.
Luther's Explanatory Notes
16 “A little while, and you will not see Me; and again a little while, and you will see Me, because I go to the Father.”The first part of this gospel (v. 16- 23,) is nicely composed and put into such words, that it may stick the better in the hearts and memory of the disciples. For the words, “A little while, and you will not see Me" have a different sound from what words usually have. Now one is apt to take such strange, hidden, unusual speeches as special tokens and signs. Therefore the disciples also repeat them twice and one asks another what they can mean; so Jesus repeats them Himself for the fourth time, and yet they remain dark and unintelligible words to them, until He afterwards reveals what he meant; when He was risen from the dead and the Holy Ghost was given them, they understood it. According to the letter and the history the meaning of these words is easily understood; for in our creed the children also say, "I believe in Jesus Christ, crucified, died, and buried; the third day He rose again from the dead." These are the two "a little while" of which He speaks here. But when one is to bring it into life and experience, then the meaning is very high.
and again a little while, and you will see Me: That is, I will rise from the dead and permit Myself to be seen alive, "Because I go to the Father." To go to the Father is nothing else than to come into another life, as if Christ would say: "I shall leave this temporary life and enter into an immortal life, where the Father shall subject every thing unto Me."
17 Then some of His disciples said among themselves, “What is this that He says to us, ‘A little while, and you will not see Me; and again a little while, and you will see Me’; and, ‘because I go to the Father’?” 18 They said therefore, “What is this that He says, ‘A little while’? We do not know what He is saying.”What is this that He says to us, ‘A little while'... The two parts in the text, dying and rising again from the dead, the disciples can not see. There fore they say among themselves, "“What is this that He says to us, ‘A little while, and you will not see Me; and again a little while, and you will see Me’; and, ‘because I go to the Father’?” 18 They said therefore, “What is this that He says, ‘A little while’? We do not know what He is saying.” Their thoughts are carnal and they argue thus: "Perhaps he will go privately into a chamber, or wander into another city, and not let Himself be seen for a time."
19 Now Jesus knew that they desired to ask Him, and He said to them, “Are you inquiring among yourselves about what I said, ‘A little while, and you will not see Me; and again a little while, and you will see Me’? 20 Most assuredly, I say to you that you will weep and lament, but the world will rejoice; and you will be sorrowful, but your sorrow will be turned into joy.Your sorrow will be turned into joy. The other part of the gospel is a gloss and interpretation which the Lord Himself gives of his former words, and says: "you will weep and lament, but the world will rejoice; and you will be sorrowful." Just as the disciples did not understand the word and the text before, so now also they do not understand the explanation of the words; yea, even after it had taken place, and it had come into their heads what the Lord here says, still they do not understand the text or the gloss. For there is a double meaning, a meaning of the words and a meaning of things. That is, it is not only necessary to know how to speak of the matter, but also when it comes to the point, that He can also comfort and strengthen himself with the words and can harmonize the words and the matter. Therefore the Lord comforts His disciples, harmonizes the words and the matter and says, "The words which I now speak to you will come into your heads and before your eyes. You will do nothing but weep and lament. Therefore you should remember and possess your souls in patience and carry out the words in your practice."
But Christ puts one and the other alternately, sorrow and joy, weeping and laughter. This is the true, great sorrow above all other sorrow, when the heart loses Christ, sees him no more and hopes for no more comfort from Him. These words touched the tender hearts of Saints Peter, John, Philip, etc. ; for they lose both at once and entirely, not only the friendly company of the Lord, but also the beautiful, glorious and excellent hope, that He should become a mighty Lord and King. And this is the despicable, devilish joy, which gloats over another's detriment and misfortune, of which Christ also speaks here: "The world shall rejoice and laugh in its sleeves over your weeping and lamenting, when it kills Me and inflicts all kinds of misfortune upon you."
Your sorrow will be turned into joy. This now is the text and the gloss, the words and the explanation. For from this it follows, that the joy of the world shall be turned into mourning.
21 A woman, when she is in labor, has sorrow because her hour has come; but as soon as she has given birth to the child, she no longer remembers the anguish, for joy that a human being has been born into the world. 22 Therefore you now have sorrow; but I will see you again and your heart will rejoice, and your joy no one will take from you.Your heart will rejoice. The third part of this gospel is, that to strengthen this teaching, the Lord presents the example of a woman, who is in labor, and in this labor does not die, but brings a joyful sight into the world. "A woman, when she is in labor, has sorrow because her hour has come." This example should be well considered. For as it happens here, so it is also in trial, and especially in the perils of death. Here reason cannot help, no creature, no work, neither this nor that, here is no consolation; you think you are forsaken of God and all creatures. Then the same God helps, when He thinks best. Christ also indicates by this example, that our strength is vain; for it is not in the woman's power to be delivered of her child; but when God helps and works, then the help is complete; but where He does not help all is vain, though the whole world were there. Here you see in this example: If a man shall be born, the mother must first die; that is, she must be so qualified, as if she were already dead, and think that all is over with her. Thus it shall also be with us; if we wish to become pious, we must first be dead and despair of all our works.
Therefore you now have sorrow; but I will see you again. These are two excellent reasons why we should not regard it a small matter when for a brief time our faith seems to fail. The first is, that the temptation is altogether too great and vehement, that we think we are lost, that there is no more power or strength, and that we can hold out no longer. The other reason is, that we can see no reason, no way, means, or manner to obtain help. For this purpose the parable of the woman in labor is serviceable. There it also appears as if there would be no end and the mother must die. But in a moment it comes to pass, that instead of death, a two fold life comes forth: that the mother survives, and a beautiful, healthy child is born into the world. (Heb. 12:11) Therefore it is first called "a little while," because of the fast, quick change, which takes place, even sooner than it was expected. Then the apprehension is called "a little while," that shall be exchanged for the eternal joy. Rom. 8:18 ; 3 Cor. 4:17, 18.
your joy no one will take from you. When Christ is again before our eyes, and the conscience feels that it has the Lord, from whom it expects all blessing, then nothing can harm it any more, for Christ is Lord over all things. Can one also fall from this joy? Yes, when Christ is no longer in the heart, then the joy is gone. Grace remains, but conscience may fail. Therefore we should not be come impatient and discouraged under the cross; but hold fast to this consolation, that, though we suffer, yet it shall last only for "a little while."
This consolation is followed by an exhortation to prayer. For where a Christian is in fear, care, danger and misfortune, there is no other comfort than to hold on in prayer.
23 “And in that day you will ask Me nothing. Most assuredly, I say to you, whatever you ask the Father in My name He will give you.whatever you ask the Father in My name. In this text Christ shows us the defense against the hindrances and stumbling blocks of the devil and our flesh, that would draw us away from prayer. First, that we think by the devil's instigation: "O, you are not yet qualified to pray; wait awhile, till you are better qualified." Secondly, such thoughts also naturally arise: "How can you pray to God ? You are too unworthy." In the third place, the devil comes with a thrust and suggests doubts to you, whether God will hear your prayer. On the other hand Christ shows in the text how we may resist such stumbling blocks. Here you have first the command, in which He tells them to pray, and reproves them also, for not having prayed hitherto. It is not said here that you should ask whether you are worthy or unworthy, but it is your duty to obey God.
In the second place, look also on the promise, which he confirms and strengthens with a double oath: Verily, verily, He will give it unto you, as if He would say, "God is ready to give sooner and more than you ask;" yea, He offers His goods, if we will only accept them. Is it not an eternal shame before God and all the world, that Christ must so solemnly swear, and yet we do not believe it, nor let it move us at once to begin heartily to pray ?
To such a promise, in order that our prayer may be acceptable, belongs faith. See James 1:5, 6 ; 1 John 5:14 f.
But some say, I would fain trust that my prayer would be heard, if I were worthy and could do it well. Answer: Even thereby we become worthy to pray and to be heard, because we believe we are unworthy, and trust comfortably on God's faithfulness.
In the fourth place, we must ask something and present it to God for which we pray. Christ means this with the words: "Whatever ye shall ask;" whatever; that is, what you need. He Himself explains this some what, and says, "that your joy may be full;" that is, pray for all necessaries, till you have obtained all entirely, and have fullness of joy.
Fifthly, we must also desire or wish that it may be done, which is nothing else than to ask, as Christ says, "ask." Others have called this the ascent of the soul to God (Rom. 8:26, "groaning.") Tribulations produce such groaning.
Sixthly, we must ask "in the name of Christ"; this is nothing else, than that we come before God in faith on Christ, and console ourselves with good confidence, that He is our Mediator. This is true prayer in the name of Christ, when we thus trust in Him, that we shall be accepted and heard for his sake. This is the main article and foundation upon which prayer must stand and rest.
Luther's Explanatory Notes on the Gospels, pp. 368-371
