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John 16:6

in John 16

Instead, your hearts are filled with sorrow because I have told you these things.

BSB

The same verse in ASV and KJV ▾

ASV

But because I have spoken these things unto you, sorrow hath filled your heart.

KJV

But because I have said these things unto you, sorrow hath filled your heart.

This verse in John 16

Commentary

15 notes on this verse
Did the Saviour then separate from His disciples when He ascended to the Father, and was He still with them, by the working and power and grace of the Spirit? How, or in what way, was He with them? For it is beyond question that He cannot lie when He says, Lo, I am with you alway, even unto the end of the world, except so far as the flesh and His bodily presence were concerned.

This site's exposition

none of you asks Me

on John 16:5-6

Peter had asked where Jesus was going at John 13:36, and now none of you asks Me. Sorrow has filled their hearts and stopped their questions. The departure is a return to the Father who sent Him, which the disciples hear only as loss.

This site's exposition

your hearts are filled with sorrow

Two readings of the sorrow stand. John Chrysostom takes it as grief at the troubles foretold, and Augustine of Hippo as grief at His leaving, before the Spirit's inner comfort. Verse 20 promises to turn this sorrow to joy.

The record, by era

The Church Fathers4 voices

A commentator

Augustine of Hippo

Tractates on John 94 · Written before 430.

proposed

"But because I have said these things unto you," He adds, "sorrow hath filled your heart." He saw, indeed, what effect these words of His were producing in their hearts; for having not yet within them the spiritual consolation, which they were afterwards to have by the Holy Spirit, what they still saw objectively in Christ they were afraid of losing; and because they could have no doubt they were about to lose Him whose announcements were always true, their human feelings were saddened, because their carnal view of Him was to be left a blank. But He knew what was most expedient for them, because that inward sight, wherewith the Holy Spirit was yet to comfort them, was undoubtedly superior; not by bringing a human body into the bodies of those who saw, but by infusing Himself into the hearts of those who believed.

A commentator

Augustine of Hippo

Catena Aurea by Aquinas · Written before 430.

proposed

(Tr. xciv) But our Lord saw what effect His words would produce upon their minds. Not having yet that inward consolation which the Holy Ghost was to impart, they were afraid to lose the outward presence of Christ, and so, when they could no longer doubt from His own words that they were going to lose Him, their human affections were saddened, for the loss of their visible object. Wherefore it follows; But because I have said these things unto you, sorrow hath filled your heart.

A commentator

John Chrysostom

Homily on the Gospel of John 78 · Written before 407.

proposed

Great is the tyranny of despondency, and much courage do we need so as to stand manfully against the feeling, and after gathering from it what is useful, to let the superfluous go. It hath somewhat useful; for when we ourselves or others sin, then only is it good to grieve; but when we fall into human vicissitudes, then despondency is useless. And now when it has overthrown the disciples who were not yet perfect, see how Christ raiseth them again by His rebuke. They who before this had asked Him ten thousand questions, (for Peter said, "Whither goest Thou?"; and Thomas, "We know not whither Thou goest, and how can we know the way?"; and Philip, "Show us Thy Father";) these men, I say, now hearing, "they will put you out of the synagogues," and "will hate you," and "whosoever killeth you will think that he doeth God service," were so cast down as to be struck dumb, so that they spake nothing to Him. This then He maketh a reproach to them, and saith, "These things I said not unto you at the beginning, because I was with you; but now I go unto Him that sent Me, and none of you asketh Me, Whither goest Thou? but because I have said these things unto you, sorrow hath filled your heart." For a dreadful thing is immoderate sorrow, dreadful and effective of death.

A commentator

John Chrysostom

Homily on the Gospel of John 78 · Written before 407.

proposed

"But now I go to Him that sent Me, and no man of you saith, Whither goest Thou? But because I have said these things unto you, sorrow hath filled your heart." It was no slight comfort to them to learn that He knew the excess of their despondency. For they were beside themselves from the anguish caused by their being left by Him, and from their awaiting the terrible things which were to come, since they knew not whether they should be able to bear them manfully. "Why then after this did He not tell them that they had been vouchsafed the Spirit?" That thou mightest learn that they were exceedingly virtuous. For if, when they had not yet been vouchsafed the Spirit, they started not back, though overwhelmed with sorrow, consider what sort of men they were likely to be after having enjoyed the grace. If they had heard this at that time, and so had endured, we should have attributed the whole to the Spirit, but now it is entirely the fruit of their own state of mind, it is a clear manifestation of their love for Christ, who applieth a touchstone to their mind as yet defenseless.

The Medieval Church1 voice

A commentator

Theophylact of Ohrid

Commentary on John · Written before 1107.

proposed

"And none of you asks Me: 'Where are You going?'" For from sorrow you were confounded and thrown into a frenzy; your hearts were shaken by the expectation of calamities.
7 more voices on this verse

The Medieval Church3 voices

A commentator

Bonaventure

Commentary on John, Chapter 16 · Written in the 13th century.

proposed

But because I have spoken these things to you, sorrow has filled your heart: in which is signified the abundance of sorrow, because they were considering only the absence and not the fruit of the absence. Against this is said in 1 Thessalonians 4: "Do …

A commentator

Bernard of Clairvaux

Sermons on the Song of Songs, Sermon 20 · Written before 1153.

proposed

They could not even bear to hear a word of his approaching passion and death, although this was to be their salvation. Even after it had all happened they could not gaze upon the glory of his ascension without deep sorrow. This is why Christ …

A commentator

Thomas Aquinas

Commentary on John · Written before 1274.

proposed

2085 Now he mentions the sorrow of the disciples. For Chrysostom this sorrow is the effect of Christ's prediction of the future troubles of the disciples ‑ For Augustine, their sorrow is the effect of Christ's leaving, for they were glad to be in his …

The Puritans and the Awakening2 voices

But because I have said these things to you,....

A commentator

Matthew Henry

1662–1714

Commentary on the Whole Bible (1710)

proposed

Here are healing words in the comforts he administers to them for their support under those troubles, which are five:-- 1. That he would send them the Comforter,

The Nineteenth Century2 voices

The opening verses of this chapter contain three important utterances of Christ, which deserve our special attention. For one thing, we find our Lord delivering a remarkable prophecy. He tells His disciples that they will be cast out of the Jewish Church, and persecuted even to the death—"They shall put you out of the synagogues—yes, the time comes, that whoever kills you will think that he does God service." How strange that seems at first sight! Excommunication, suffering, and death, are the portion that the Prince of Peace predicts to His disciples.
The opening verses of this chapter contain three important utterances of Christ, which deserve our special attention. For one thing, we find our Lord delivering a remarkable prophecy. He tells His disciples that they will be cast out of the Jewish Church, and persecuted even to the death—"They shall put you out of the synagogues—yes, the time comes, that whoever kills you will think that he does God service." How strange that seems at first sight! Excommunication, suffering, and death, are the portion that the Prince of Peace predicts to His disciples. So far from receiving them and their message with gratitude, the world would hate them, despitefully use them, and put them to death. And, worst of all, their persecutors would actually persuade themselves that it was right to persecute, and would inflict the cruelest injuries in the sacred name of religion. How true the prediction has turned out! Like every other prophecy of Scripture, it has been fulfilled to the very letter. The Acts of the Apostles show us how the unbelieving Jews persecuted the early Christians. The pages of history tell us what horrible crimes have been committed by the Popish Inquisition. The annals of our own country inform us how our holy Reformers were burned at the stake for their religion, by men who professed to do all they did from zeal for pure Christianity. Unlikely and incredible as it might seem at the time, the great Prophet of the Church has been found in this, as in everything else, to have predicted nothing but literal truth. Let it never surprise us to hear of true Christians being persecuted, in one way or another, even in our own day. Human nature never changes. Grace is never really popular. The quantity of persecution which God's children have to suffer in every rank of life, even now, if they confess their Master, is far greater than the thoughtless world supposes.

The words behind it

11 Greek words

Every Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.

A shaded row is a word that stands 400 times or fewer in the Bible.

The walk

6 stops

Each card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.

  • Through

    Luke 22:45

    When Jesus rose from prayer and returned to the disciples, He found them asleep, exhausted from sorrow.

    it leads to

    • Mark 14:40–41

      And again Jesus returned and found them sleeping—for their eyes were heavy. And they did not know what to answer Him.

    • Matthew 26:43

      And again Jesus returned and found them sleeping—for their eyes were heavy.

    • Matthew 26:40

      Then Jesus returned to the disciples and found them sleeping. “Were you not able to keep watch with Me for one hour?” He asked Peter.

    • Mark 14:37

      Then Jesus returned and found them sleeping. “Simon, are you asleep?” He asked. “Were you not able to keep watch for one hour?

  • Through

    Luke 24:17

    He asked them, “What are you discussing so intently as you walk along?” They stood still, with sadness on their faces.

    it leads to

    • John 16:20–22

      Truly, truly, I tell you, you will weep and wail while the world rejoices. You will grieve, but your grief will turn to joy.

    • Ezekiel 9:4–6

      “Go throughout the city of Jerusalem,” said the LORD, “and put a mark on the foreheads of the men sighing and groaning over all the abominations committed there.”

Where this verse is studied

About John

Nicodemus Visiting Jesus, Henry Ossawa Tanner, 1899. Public domain.
Nicodemus Visiting Jesus, Henry Ossawa Tanner, 1899. Public domain.
This page draws on 12 works. Open the list of works

This page draws on Augustine of Hippo, Tractates on John 94; Augustine of Hippo, Catena Aurea by Aquinas; Bernard of Clairvaux, Sermons on the Song of Songs, Sermon 20; Bonaventure, Commentary on John, Chapter 16; Cyril of Alexandria, Commentary on the Gospel of John - Book 10; J.C. Ryle, Expository Thoughts on the Gospels: John (lightly modernized text, Grace Gems edition); John Calvin, Commentary on the Gospel according to John; John Chrysostom, Homily on the Gospel of John 78; John Gill, Exposition of the New Testament (1746-1748); Matthew Henry, Commentary on the Whole Bible; Theophylact of Ohrid, Commentary on John and Thomas Aquinas, Commentary on John.