(4) But these things have I told you . . .--He recurs to the thought of John 16:1. (Comp. also John 13:19; John 14:29.) He strengthens them by forewarning them. When the persecution comes they will remember His word, and find in it support for their faith and evidence of His presence with them.

These things I said not unto you at the beginning, because I was with you.--While with them, He would spare them, and it was against Himself that the hatred of His foes was directed. When He shall have left them they will represent Him, and must stand in the foreground of the battle.

These words seem to be opposed to Matthew 10 and parallel passages, where our Lord did tell the Apostles at the time of their call of the persecutions which awaited them. (See especially John 16:17; John 16:21; John 16:28.) The passages are not, however, really inconsistent, for "these things" in this verse (comp. John 16:3; John 16:1, and John 15:21) refers to the full account He has given them of the world's hatred and the principles lying at the foot of it, and the manner in which it was to be met by the Spirit's witness and their witness of Him. These things which the infant Church would have to meet, and meet without His bodily presence, He told them not at the beginning.

Verse 4. - But - the ἀλλὰ suggests a kind of pause, as if he had said, "I will go into no further details" (Meyer) - these things - these prophecies of approaching persecution - I have spoken to you, that (here ἵνα has its proper relic force) when [their] hour is come, ye may remember [them] how that I told you. This awkward form is that due to the perplexities of the position of αὐτῶν in the text. Frequently our Lord thus prepared his disciples for the future, called upon them to remember his predictions as pledges of his Divine mission, but still more as consolations and supply of strength when they would most of all need it. These things I told you not from the beginning; not "at the beginning," ἐν ἀρχῆ, nor ἀπ ἀρχῆς, but ἐξ ἀρχῆς (cf. Isaiah 40:21; Isaiah 41:26; Isaiah 43:9), from the beginning of my ministry (as Mark 1:1), and continuously throughout it. If "these things" are restricted to the prediction of cruel persecution, they are certainly contradicted by the language of Matthew 10:17, 21, 28; Luke 6:22; Matthew 5:10, etc.; Matthew 21:36; 24:9; Luke 12:4, etc. The numerous explanations of the commentators, that Christ had now given a more detailed, particular, and tragic outlook, cannot be sustained. Nor does the supposition that John is here the corrector of the synoptic narrative satisfy (Meyer); nor that of Godet, that Matthew, in his tenth chapter, was gathering together all that Christ had said of this nature, antedating instructions that the Lord had given, at all explain the corresponding passages in Luke's Gospel. The language of the last clause, because I was with you, throws more light upon it. This does not surely mean "because I was bearing for you the brunt of the opposition," - it would be unnecessary altogether to say that. All along they must have bitterly felt the antagonism which their Lord encountered. The difficulty is removed by including in the ταῦτα of Ver. 4 what certainly is involved in the ταῦτα of Ver. 1; and the reference is to the whole of his instructions touching his departure and the coming of the other Paraclete, and the principle from which the hatred of the world would spring; the explanation of the anticipated hostility which he had now offered, and the way in which they might overcome it. So long as he was with them they could not be made to understand the Divine riches of the consolation which was now so near. From the beginning he had not given all this class of instruction, because he was with them. While at their side, it was premature to speak of the special help they would require in their bereaved condition.

16:1-6 Our Lord Jesus, by giving his disciples notice of trouble, designed that the terror might not be a surprise to them. It is possible for those who are real enemies to God's service, to pretend zeal for it. This does not lessen the sin of the persecutors; villanies will never be changed by putting the name of God to them. As Jesus in his sufferings, so his followers in theirs, should look to the fulfilling of Scripture. He did not tell them sooner, because he was with them to teach, guide, and comfort them; they needed not then this promise of the Holy Spirit's presence. It will silence us to ask, Whence troubles come? It will satisfy us to ask, Whither go they? for we know they work for good. It is the common fault and folly of melancholy Christians to look only on the dark side of the cloud, and to turn a deaf ear to the voice of joy and gladness. That which filled the disciples' hearts with sorrow, was too great affection for this present life. Nothing more hinders our joy in God, than the love of the world, and the sorrow of the world which comes from it.But these things have I told you,.... Christ enlarged on this disagreeable subject, and was the more particular in enumerating the evils his apostles were to endure for his name's sake:

that when the time shall come; some copies read it, "their time"; so the Vulgate Latin, Syriac, and Arabic render it; that is, the time when wicked men will be suffered to vent all their rage and malice:

ye may remember that I told you of them; which might serve greatly to confirm them in the faith of him as the omniscient God, and the true Messiah, and encourage them to depend on his veracity and faithfulness in his promises; that since the evil things which he spoke of came upon them, so they might hope, believe, and expect, that all the good things he had assured them of, should be accomplished; and also to engage them to bear their sufferings with the greater patience, since they were appointed by God, and foretold by their Lord and master.

And these things, adds Christ,

I said not unto you at the beginning; when he first called them to be followers of him; for though when he ordained them, and sent them forth to preach the Gospel in the cities of Judea, which was some time after he had called them by his grace, he did acquaint them with some of the troubles and exercises they should meet with; as that they should be hated by all men, persecuted from city to city, beat in the synagogues, delivered up to councils, and brought before kings and governors; see Matthew 10:17; yet he did not so fully and distinctly speak of these things, as here and at this time: his reason for such a conduct was this,

because, says he,

I was with you: wherefore he never spoke so fully and distinctly of their troubles, because he was with them, and took them upon himself; and indeed, whilst he was with them, the rage and malice of the Jews were not so much against his disciples, as himself; nor did he for the same reason speak so largely of the Comforter, and of the comforts they should receive from him, because as they had not the exercises they should afterwards have, so they had him to be their comforter.