TRV
See on the biblical-era map
Study This Verse
Commentary on John 16 verses 16–22
Our Lord Jesus, for the comfort of his sorrowful disciples, here promises that he would visit them again.
I. Observe the intimation he gave them of the comfort he designed them, Joh 16:16. Here he tells them,
1.That they should now shortly lose the sight of him: A little while, and you that have seen me so long, and still desire to see me, shall not see me; and therefore, if they had any good question to ask him, they must ask quickly, for he was now taking his leave of them. Note, It is good to consider how near to a period our seasons of grace are, that we may be quickened to improve them while they are continued. Now our eyes see our teachers, see the days of the Son of man; but, perhaps, yet a little while, and we shall not see them. They lost the sight of Christ, (1.) At his death, when he withdrew from this world, and never after showed himself openly in it. The most that death does to our Christian friends is to take them out of our sight, not out of being, not out of bliss, but out of all relation to us, only out of sight, and then not out of mind. (2.) At his ascension, when he withdrew from them (from those who, after his resurrection, had for some time conversed with him), out of their sight; a cloud received him, and, though they looked up steadfastly after him, they saw him no more, Act 1:9, Act 1:10; Kg2 2:12. See Co2 5:16.
2.That yet they should speedily recover the sight of him; Again a little while, and you shall see me, and therefore you ought not to sorrow as those that have no hope. His farewell was not a final farewell; they should see him again, (1.) At his resurrection, soon after his death, when he showed himself alive, by many infallible proofs, and this in a very little while, not forty hours. See Hos 6:2. (2.) By the pouring out of the Spirit, soon after his ascension, which scattered the mists of ignorance and mistake they were almost lost in, and gave them a much clearer insight into the mysteries of Christ's gospel than they had yet had. The Spirit's coming was Christ's visit to his disciples, not a transient but a permanent one, and such a visit as abundantly retrieved the sight of him. (3.) At his second coming. They saw him again as they removed one by one to him at death, and they shall see him together at the end of time, when he shall come in the clouds, and every eye shall see him. It might be truly said of this that it was but a little while, and they should see him; for what are the days of time, to the days of eternity? Pe2 3:8, Pe2 3:9.
3.He assigns the reason: "Because I go to the Father; and therefore," (1.) "I must leave you for a time, because my business calls me to the upper world, and you must be content to spare me, for really my business is yours." (2.) "Therefore you shall see me again shortly, for the Father will not detain me to your prejudice. If I go upon your errand, you shall see me again as soon as my business is done, as soon as is convenient."
It should seem, all this refers rather to his going away at death, and return at his resurrection, than his going away at the ascension, and his return at the end of time; for it was his death that was their grief, not his ascension (Luk 24:52), and between his death and resurrection it was indeed a little while. And it may be read, not, yet a little while (it is not eti mikron, as it is Joh 12:35), but mikron - for a little while you shall not see me, namely, the three days of his lying in the grave; and again, for a little while you shall see me, namely, the forty days between his resurrection and ascension. Thus we may say of our ministers and Christian friends, Yet a little while, and we shall not see them, either they must leave us or we must leave them, but it is certain that we must part shortly, and yet not part for ever. It is but a good night to those whom we hope to see with joy in the morning.
II. The perplexity of the disciples upon the intimation given them; they were at a loss what to make of it (Joh 16:17, Joh 16:18); Some of them said, softly, among themselves, either some of the weakest, that were least able, or some of the most inquisitive, that were most desirous, to understand him, What is this that he saith to us? Though Christ had often spoken to this purport before, yet still they were in the dark; though precept be upon precept, it is in vain, unless God gave the understanding. Now see here, 1. The disciples' weakness, in that they could not understand so plain a saying, to which Christ had already given them a key, having told them so often in plain terms that he should be killed, and the third day rise again; yet, say they, We cannot tell what he saith; for, (1.) Sorrow had filled their heart, and made them unapt to receive the impressions of comfort. The darkness of ignorance and the darkness of melancholy commonly increase and thicken one another; mistakes cause griefs, and then griefs confirm mistakes. (2.) The notion of Christ's secular kingdom was so deeply rooted in them that they could make no sense at all of those sayings of his which they knew not how to reconcile with that notion. When we think the scripture must be made to agree with the false ideas we have imbibed, no wonder that we complain of difficulty; but when our reasonings are captivated to revelation, the matter becomes easy. (3.) It should seem, that which puzzled them was the little while. If he must go at least, yet they could not conceive how he should leave them quickly, when his stay hitherto had been so short, and so little while, comparatively. Thus it is hard for us to represent to ourselves that change as near which yet we know will come certainly, and may come suddenly. When we are told, Yet a little while and we must go hence, yet a little while and we must give up our account, we know not how to digest it; for we always took the vision to be for a great while to come, Eze 12:27. 2. Their willingness to be instructed. When they were at a loss about the meaning of Christ's words, they conferred together upon it, and asked help of one another. By mutual converse about divine things we both borrow the light of others and improve our own. Observe how exactly they repeat Christ's words. Though we cannot fully solve every difficulty we meet with in scripture, yet we must not therefore throw it by, but revolve what we cannot explain, and wait till God shall reveal even this unto us.
III. The further explication of what Christ had said.
1.See here why Christ explained it (Joh 16:19); because he knew they were desirous to ask him, and designed it. Note, The knots we cannot untie we must bring to him who alone can give an understanding. Christ knew they were desirous to ask him, but were bashful and ashamed to ask. Note, Christ takes cognizance of pious desires, though they be not as yet offered up, the groanings that cannot be uttered, and even anticipates them with the blessings of his goodness. Christ instructed those who he knew were desirous to ask him, though they did not ask. Before we call, he answers. Another reason why Christ explained it was because he observed them canvassing this matter among themselves: "Do you enquire this among yourselves? Well, I will make it easy to you." This intimates to us who they are that Christ will teach: (1.) The humble, that confess their ignorance, for so much their enquiry implied. (2.) The diligent, that use the means they have: "Do you enquire? You shall be taught. To him that hath shall be given."
2.See here how he explained it; not by a nice and critical descant upon the words, but by bringing the thing more closely to them; he had told them of not seeing him, and seeing him, and they did not apprehend the meaning, and therefore he explains it by their sorrowing and rejoicing, because we commonly measure things according as they affect us (Joh 16:20): You shall weep and lament, for my departure, but the world shall rejoice in it; and you shall be sorrowful, while I am absent, but, upon my return to you, your sorrow will be turned into joy. But he says nothing of the little while, because he saw that this perplexed them more than any thing; and it is of no consequence to us to know the times and the seasons. Note, Believers have joy or sorrow according as they have or have not a sight of Christ, and the tokens of his presence with them.
(1.)What Christ says here, and in Joh 16:21, Joh 16:22, of their sorrow and joy, is primarily to be understood of the present state and circumstances of the disciples, and so we have,
[1.]Their grief foretold: You shall weep and lament, and you shall be sorrowful. The sufferings of Christ could not but be the sorrow of his disciples. They wept for him because they loved him; the pain of our friend is a pain to ourselves; when they slept, it was for sorrow, Luk 22:45. They wept for themselves, and their own loss, and the sad apprehensions they had of what would become of them when he was gone. It could not but be a grief to lose him for whom they had left their all, and from whom they had expected so much. Christ has given notice to his disciples beforehand to expect sorrow, that they may treasure up comforts accordingly.
[2.]The world's rejoicing at the same time: But the world shall rejoice. That which is the grief of saints is the joy of sinners. First, Those that are strangers to Christ will continue in their carnal mirth, and not at all interest themselves in their sorrows. It is nothing to them that pass by, Lam 1:12. Nay, Secondly, Those that are enemies to Christ will rejoice because they hope they have conquered him, and ruined his interest. When the chief priests had Christ upon the cross, we may suppose they made merry over him, as those that dwell on earth over the slain witnesses, Rev 11:10. Let it be no surprise to us if we see others triumphing, when we are trembling for the ark.
[3.]The return of joy to them in due time: But your sorrow shall be turned into joy. As the joy of the hypocrite, so the sorrow of the true Christian, is but for a moment. The disciples were glad when they saw the Lord. His resurrection was life from the dead to them, and their sorrow for Christ's sufferings was turned into a joy of such a nature as could not be damped and embittered by any sufferings of their own. They were sorrowful, and yet always rejoicing (Co2 6:10), had sorrowful lives and yet joyful hearts.
(2.)It is applicable to all the faithful followers of the Lamb, and describes the common case of Christians.
[1.]Their condition and disposition are both mournful; sorrows are their lot, and seriousness is their temper: those that are acquainted with Christ must, as he was, be acquainted with grief; they weep and lament for that which others make light of, their own sins, and the sins of those about them; they mourn with sufferers that mourn, and mourn for sinners that mourn not for themselves.
[2.]The world, at the same time, goes away with all the mirth; they laugh now, and spend their days so jovially that one would think they neither knew sorrow nor feared it. Carnal mirth and pleasures are surely none of the best things, for then the worst men would not have so large a share of them, and the favourites of heaven be such strangers to them.
[3.]Spiritual mourning will shortly be turned into eternal rejoicing. Gladness is sown for the upright in heart, that sow tears, and without doubt they will shortly reap in joy. Their sorrow will not only be followed with joy, but turned into it; for the most precious comforts take rise from pious griefs. Thus he illustrates by a similitude taken from a woman in travail, to whose sorrows he compares those of his disciples, for their encouragement; for it is the will of Christ that his people should be a comforted people.
First, Here is the similitude or parable itself (Joh 16:21): A woman, we know, when she is in travail, hath sorrow, she is in exquisite pain, because her hour is come, the hour which nature and providence have fixed, which she has expected, and cannot escape; but as soon as she is delivered of the child, provided she be safely delivered, and the child be, though a Jabez (Ch1 4:9), yet not a Benoni (Gen 35:18), then she remembers no more the anguish, her groans and complaints are over, and the after - pains are more easily borne, for joy that a man is born into the world, anthrōpos, one of the human race, a child, be it son or daughter, for the word signifies either. Observe,
a.The fruit of the curse, in the sorrow and pain of a woman in travail, according to the sentence (Gen 3:16), In sorrow shalt thou bring forth. These pains are extreme, the greatest griefs and pains are compared to them (Psa 48:6; Isa 13:3; Jer 4:31; Jer 6:24), and they are inevitable, Th1 5:3. See what this world is; all its roses are surrounded with thorns, all the children of men are upon this account foolish children, that they are the heaviness of her that bore them from the very first. This comes of sin.
b.The fruit of the blessing, in the joy there is for a child born into the world. If God had not preserved the blessing in force after the fall, Be fruitful and multiply, parents could never have looked upon their children with any comfort; but what is the fruit of a blessing is matter of joy; the birth of a living child is, (a.) The parents' joy; it makes them very glad, Jer 20:15. Though children are certain cares, uncertain comforts, and often prove the greatest crosses, yet it is natural to us to rejoice at their birth. Could we be sure that our children, like John, would be filled with the Holy Ghost, we might, indeed, like his parents, have joy and gladness in their birth, Luk 1:14, Luk 1:15. But when we consider, not only that they are born in sin, but, as it is expressed, that they are born into the world, a world of snares and a vale of tears, we shall see reason to rejoice with trembling, lest it should prove better for them that they had never been born. (b.) It is such joy as makes the anguish not to be remembered, or remembered as waters that pass away, Job 11:16. Haec olim meminisse juvabit. Gen 41:51. Now this is very proper to set forth, [a.] The sorrows of Christ's disciples in this world; they are like travailing pains, sure and sharp, but not to last long, and in order to a joyful product; they are in pain to be delivered, as the church is described (Rev 12:2), and the whole creation, Rom 8:22. And, [b.] Their joys after these sorrows, which will wipe away all tears, for the former things are passed away, Rev 21:4. When they are born into that blessed world, and reap the fruit of all their services and sorrows, the toil and anguish of this world will be no more remembered, as Christ's were not, when he saw of the travail of his soul abundantly to his satisfaction, Isa 53:11.
Secondly, The application of the similitude (Joh 16:22): "You now have sorrow, and are likely to have more, but I will see you again, and you me, and then all will be well."
a.Here again he tells them of their sorrow: "You now therefore have sorrow; therefore, because I am leaving you," as is intimated in the antithesis, I will see you again. Note, Christ's withdrawings are just cause of grief to his disciples. If he hide his face, they cannot be troubled. When the sun sets, the sun-flower will hang the head. And Christ takes notice of these griefs, has a bottle for the tears, and a book for the sighs, of all gracious mourners.
b.He, more largely than before, assures them of a return of joy, Psa 30:5, Psa 30:11. He himself went through his own griefs, and bore ours, for the joy that was set before him; and he would have us encourage ourselves with the same prospect. Three things recommend the joy: - (a.) The cause of it: "I will see you again. I will make you a kind and friendly visit, to enquire after you, and minister comfort to you." Note, [a.] Christ will graciously return to those that wait for him, though for a small moment he has seemed to forsake them, Isa 54:7. Men, when they are exalted, will scarcely look upon their inferiors; but the exalted Jesus will visit his disciples. They shall not only see him in his glory, but he will see them in their meanness. [b.] Christ's returns are returns of joy to all his disciples. When clouded evidences are cleared up and interrupted communion is revived, then is the mouth filled with laughter. (b.) The cordiality of it: Your heart shall rejoice. Divine consolation put gladness into the heart. Joy in the heart is solid, and not flashy; it is secret, and that which a stranger does not intermeddle with; it is sweet, and gives a good man satisfaction in himself; it is sure, and not easily broken in upon. Christ's disciples should heartily rejoice in his returns, sincerely and greatly. (c.) The continuance of it: Your joy no man taketh from you. Men will attempt to take their joy from them; they would if they could; but they shall not prevail. Some understand it of the eternal joy of those that are glorified; those that have entered into the joy of the Lord shall go no more out. Our joys on earth we are liable to be robbed of by a thousand accidents, but heavenly joys are everlasting. I rather understand it of the spiritual joys of those that are sanctified, particularly the apostles' joy in their apostleship. Thanks be to God, says Paul, in the name of the rest, who always causes us to triumph, Co2 2:14. A malicious world would have taken it from them, they would have lost it; but, when they took everything else from them, they could not take this; as sorrowful, yet always rejoicing. They could not rob them of their joy, because they could not separate them from the love of Christ, could not rob them of their God, nor of their treasure in heaven.
Nothing is wont so to cast down the soul that is anguished and possessed by deep despondency, as when words which cause pain are continually dwelt upon. Why then did Christ, after saying, "I go," and, "Hereafter I will not speak with you," continually dwell on the same subject, saying "A little while, and ye shall not see Me, because I go to Him that sent Me"? When He had recovered them by His words concerning the Spirit, He again casteth down their courage. Wherefore doth He this? He testeth their feelings, and rendereth them more proved, and well accustometh them by hearing sad things, manfully to bear separation from Him; for they who had practiced this when spoken of in words, were likely in actions also, easily to bear it afterwards. And if one enquire closely, this very thing is a consolation, the saying that, "I go to the Father." For it is the expression of One, who declares that He shall not perish, but that His end is a kind of translation. He addeth too another consolation; for He saith not merely, "A little while, and ye shall not see Me," but also, "A little while, and ye shall see Me"; showing that He will both come to them again, and that their separation would be but for a little while, and His presence with them continual.
And He said not, that the pain shall pass away only, but, "she doth not even remember it," so great is the joy which succeedeth; so also shall it be with the Saints. And yet the woman doth not rejoice because "a man hath come into the world," but because a son hath been born to her; since, had this been the case, nothing would have hindered the barren from rejoicing over another who beareth. Why then spake He thus? Because He introduced this example for this purpose only, to show that sorrow is for a season, but joy lasting: and to show that (death) is a translation unto life; and to show the great profit of their pangs. He said not, "a child hath been born," but, "A man." For to my mind He here alludeth to His own Resurrection, and that He should be born not unto that death which bare the birth-pang, but unto the Kingdom. Therefore He said not, "a child hath been born unto her," but, "A man hath been born into the world."
"And ye now therefore have sorrow-but I will see you again, and your sorrow shall be turned into joy." Then, to show that He shall die no more, He saith, "And no man taketh it from you. And in that day ye shall ask Me nothing." Again He proveth nothing else by these words, but that He is from God. "For then ye shall for the time to come know all things." But what is, "Ye shall not ask Me"? "Ye shall need no intercessor, but it is sufficient that ye call on My Name, and so gain all things."
(Hom. lxxix) Our Lord after having relieved the spirits of the disciples by the promise of the Holy Spirit, again depresses them: A little while, and ye shall not see Me. He does this to accustom them to the mention of His departure, in order that they may bear it well, when it does come. For nothing so quiets the troubled mind, as the continued recurrence to the subject of its grief.
(Hom. lxxix. 1) But then, if one examines, these are words of consolation: Because I go to the Father. For they show that His death was only a translation: and more consolation follows: And again, a little while, and ye shall see Me: an intimation this that He would return, and after a short separation, come and live with them for ever.
(Hom. lxxix. 1) Either sorrow had confused their minds, or the obscurity of the words themselves prevented their understanding them, and made them appear contradictory. If we shall see Thee, they say, how goest Thou? If Thou goest, how shall we see Thee? What is this that He saith unto us, A little while? We cannot tell what He saith.
(Hom. lxxix) Then He shows that sorrow brings forth joy, short sorrow infinite joy, by an example from nature; A woman when she is in travail hath sorrow, because her hour is come; but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world.
(Hom. lxxix) By this example He also intimates that He loosens the chains of death, and creates men anew. He does not say however that she should not have tribulation, but that she should not remember it; so great is the joy which follows. And so is it with the saints. He saith not, that a boy is born, but that a man, a tacit allusion to His own resurrection.
"A woman when she is in travail hath sorrow." And He hath used a comparison which the Prophets also use continually, likening despondencies to the exceeding pains of childbirth. But what He saith is of this kind: "Travail pains shall lay hold on you, but the pang of childbirth is the cause of joy"; both confirming His words relative to the Resurrection, and showing that the departing hence is like passing from the womb into the light of day. As though He had said, "Marvel not that I bring you to your advantage through such sorrow, since even a mother to become a mother, passeth in like manner through pain." Here also He implieth something mystical, that He hath loosened the travail pangs of death, and caused a new man to be born of them.
"If," saith one of them, "we shall see Thee, whither goest Thou? And if Thou goest, how shall we see Thee?" Therefore they say, "We cannot tell what He saith." That He was about to depart, they knew; but they knew not that He would shortly come to them. On which account He rebuketh them, because they did not understand His saying. For, desiring to infix in them the doctrine concerning His death, what saith He? "Verily, verily, I say unto you, That ye shall weep and lament"-which belonged to the Death and the Cross-"but the world shall rejoice." Because by reason of their not desiring His death, they quickly ran into the belief that He would not die, and then when they heard that He would die, cast about, not knowing what that "little" meant, He saith, "Ye shall mourn and lament." "But your sorrow shall be turned into joy." Then having shown that after grief comes joy, and that grief gendereth joy, and that grief is short, but the pleasure endless, He passeth to a common example.
(Tr. c. 1) The meaning of these words however was obscure, before their fulfilment; Then said some of His disciples among themselves, What is this that He saith unto us, A little while, and ye shall not see Me: and again, a little while, and ye shall see Me: and, Because I go to the Father.
(Tr. ci. 1) For above, because He did not say, A little while, but simply, I go to the Father, He seemed to speak plainly. But what to them was obscure at the time, but by and by manifested, is manifest to us. For in a little while He suffered, and they did not see Him; and again, in a little while He rose again, and they saw Him. He says, And ye shall see Me no more; for the mortal Christ they saw no more.
(Tr. ci) Which must be understood thus, viz. that the disciples sorrowed at their Lord's death, and then immediately rejoiced at His resurrection. The world (i. e. the enemies of Christ, who put Him to death) rejoiced just when the disciples sorrowed, i. e. at His death: Ye shall weep and lament, but the world shall rejoice; and ye shall be sorrowful, but your sorrow shall be turned into joy.
(Tr. ci) This comparison does not seem difficult to understand. It was one which lay near at hand, and He Himself immediately shows its application. And ye now therefore have sorrow; but I will see you again, and your heart shall rejoice. The bringing forth is compared to sorrow, the birth to joy, which is especially true in the birth of a boy. And your joy no man taketh from you: their joy is Christ. This agrees with what the Apostle saith, Christ being risen from the dead dieth no more. (Rom. 6:9)
(Tr. ci. 6) To this joy it is better to refer what was said above, A little while and ye shall not see Me, and again, a little while and ye shall see Me. For the whole space of time that this world continues is but a little while. Because I go to the Father, refers to the former clause, a little while and ye shall not see Me, not to the latter, a little while and ye shall see Me. His going to the Father was the reason why they would not see Him. So to them who then saw Him in the body He says, A little while and ye shall not see Me; for He was about to go to the Father, and mortals would thenceforth never see Him again, as they saw Him now. The next words, A little while and ye shall see Me, are a promise to the whole Church. For this little while appears long to us while it is passing, but when it is finished we shall then see how little a time it has been.
(Tr. ci. 6) Nor yet in this bringing forth of joy, are we entirely without joy to lighten our sorrow, but, as the Apostle saith, we rejoice in hope: (Rom. 12:12) for even the woman, to whom we are compared, rejoiceth more for her future offspring, than she sorrows for her present pain.
(Tr. ci. 5) This fruit indeed the Church now yearneth for in travail, but then will enjoy in her delivery. And it is a male child, because all active duties are for the sake of devotion; for that only is free which is desired for its own sake, not for any thing else, and action is for this end. This is the end which satisfies and is eternal: for nothing can satisfy but what is itself the ultimate end. Wherefore of them it is well said, Your joy no man taketh from you.
And then He goes on to say, "A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world. And ye now therefore have sorrow; but I will see you again, and your heart shall rejoice, and your joy no man taketh from you." Nor does the metaphor here employed seem difficult to understand; for its key is at hand in the exposition given by Himself of its meaning. For the pangs of parturition are compared to sorrow, and the birth itself to joy; which is usually all the greater when it is not a girl but a boy that is born.
He once more dilates upon the solace He had given them, and illustrates it by divers words, in every way aiding them to dispel the bitterness of their sorrow. For observe how earnestly He persuades them, by obvious illustration, of the necessity of endurance, and of not being over dismayed by troubles or sorrows, if they must surely and inevitably end in rejoicing. For the child, He says, is the fruit of sore travail; and it is through pain that the joy they have in their children comes to mothers. And if at the first they had felt fainthearted at the prospect of the travail of childbirth, they would never have consented to conceive; but would rather have chosen to escape marriage, which is the cause, and would never have become mothers at all; avoiding by their cowardice a state which is highly desirable and thrice blest.
Just as a woman is glad when a human being has been born into the world, so the church is filled with fitting exultation when a multitude of the faithful are born into the life to come. [The church] labors and groans greatly at the present [time] over their birth, and it sorrows like [a woman] in travail. It should not seem odd to anyone that a person’s departure from this life is said to be his birth. Just as it is customary to say that a person “is born” when he comes forth from his mother’s womb and emerges into the light here [on earth], so also can someone be perfectly appropriately referred to as “born” when he is released from the bonds of the flesh and raised up to eternal light. Hence church practice has been that the day on which blessed martyrs or confessors of Christ departed from the world we call their birthday, and their solemn festival is not spoken of as their “funeral” but as their “birthday.”
The woman is the holy Church, who is fruitful in good works, and brings forth spiritual children unto God. This woman, while she brings forth, i. e. while she is making her progress in the world, amidst temptations and afflictions, hath sorrow because her hour is come; for no one ever hated his own flesh.
But as soon as she is delivered, i. e. when her laborious struggle is over, and she has got the palm, she remembereth no more her former anguish, for joy at reaping such a reward, for joy that a man is born into the world. For as a woman rejoiceth when a man is born into the world, so the Church is filled with exultation when the faithful are born into life eternal.
Continue studying John 16:21 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Jesus uses the profound and universally understood analogy of a woman in childbirth to illuminate the nature of the disciples' impending sorrow and the glorious joy that would follow. He explains that just as the intense pain of labor is forgotten in the overwhelming joy of a newborn's arrival, their grief over His departure and death would be transformed into an enduring gladness upon His resurrection and ultimate return, signifying a powerful spiritual birth and triumph.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jesus' use of Analogy (specifically a Simile, though often functioning as a full analogy) is the dominant literary device in John 16:21. He draws a direct comparison between the universal human experience of childbirth and the spiritual experience the disciples are about to undergo. This makes a complex theological truth relatable and understandable. The verse also employs Contrast, setting the sorrow and anguish of labor in stark opposition to the joy of new birth. This highlights the dramatic transformation from suffering to triumph. Furthermore, the concept of the "hour" functions as Symbolism, representing not just a temporal period but a divinely appointed, pivotal moment in salvation history, pregnant with both suffering and glory.
THEOLOGICAL AND THEMATIC CONNECTIONS
John 16:21 articulates a profound theological truth woven throughout Scripture: that suffering, when viewed through the lens of God's redemptive plan, is often a necessary precursor to greater glory and joy. This is not a call to seek suffering, but an assurance that God can redeem and transform even the deepest pain into something profoundly meaningful and fruitful. The "birth pangs" analogy connects to the broader biblical narrative of creation, fall, and redemption, where new life consistently emerges from chaos, death, or struggle. It speaks to the eschatological hope of the Christian faith, where present afflictions are but momentary preparations for an eternal weight of glory. The temporary nature of the "anguish" and the enduring quality of the "joy" underscore the sovereignty of God's plan and the certainty of His ultimate victory over sin and death, culminating in the full realization of His Kingdom.
REFLECTION AND APPLICATION
John 16:21 offers immense comfort and perspective for believers navigating the inevitable trials and tribulations of life. It reminds us that our present sufferings, no matter how intense, are not the final word. Like the labor pains of a woman, our difficulties often have an appointed "hour" – a divinely ordained purpose and a definite end. This verse encourages us to endure with hope, knowing that a greater joy awaits, a joy so profound that it has the power to eclipse the memory of our deepest anguish. It challenges us to see our struggles not as meaningless burdens, but as potential catalysts for spiritual growth and the "birth" of new character, deeper faith, and perhaps even new ministries or callings. Just as the mother focuses on the child, not the pain, we are called to fix our gaze on the ultimate joy of Christ's presence and the eternal realities He has secured for us, allowing His promised joy to sustain us through every "hour" of sorrow.
Questions for Reflection
FAQ
What is the "hour" Jesus refers to for Himself and His disciples?
Answer: The "hour" Jesus refers to for the woman in travail is her appointed time for labor and delivery. For Jesus Himself, the "hour" is a significant Johannine theme, consistently pointing to His appointed time of suffering, crucifixion, death, and subsequent glorification (John 12:23, John 13:1). For His disciples, their "hour" of sorrow would be the period of His arrest, trial, crucifixion, and burial, when their hopes would seem crushed. However, just as the woman's "hour" culminates in birth, the disciples' "hour" of grief would culminate in the joy of His resurrection and the coming of the Holy Spirit, marking the birth of the Church and a new era of God's redemptive work.
How does this verse apply to suffering and trials in a believer's life today?
Answer: This verse provides a powerful framework for understanding and enduring suffering. It teaches us that pain is often temporary and purposeful. Just as the intense pain of childbirth is forgotten in the joy of a newborn, our present trials, afflictions, and sorrows are often precursors to greater spiritual joy, growth, and blessing. It encourages us to maintain hope and perspective, knowing that God can use our deepest struggles to bring forth something new, beautiful, and life-giving in our lives or in the world around us. It reminds us that our ultimate joy in Christ will far outweigh any temporary anguish (2 Corinthians 4:17).
CHRIST-CENTERED FULFILLMENT
John 16:21 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The "woman in travail" is a powerful metaphor for Jesus Himself, who, "for the joy set before Him, endured the cross" (Hebrews 12:2). His "hour" of sorrow and anguish was the crucifixion, a period of unparalleled suffering where He bore the sin of the world. Yet, this intense travail was not an end in itself; it was the necessary precursor to the "birth" of something infinitely precious. From His death and resurrection came the "birth" of a new humanity, redeemed and reconciled to God (2 Corinthians 5:17). His anguish on the cross brought forth the "joy that a man is born into the world"—not merely a physical birth, but the spiritual birth of countless believers into the Kingdom of God, the establishment of His Church, and the inauguration of the New Covenant (Luke 22:20). Thus, Christ's suffering was the ultimate travail that produced the greatest joy, making Him the true "firstborn from the dead" (Colossians 1:18), bringing forth new life for all who believe.