Session 24: December 10, 2022
Scripture Reading: John 16:1-33
1 “I have told you all these things so that you will not fall away. 2 They will put you out of the synagogue, yet a time is coming when the one who kills you will think he is offering service to God. 3 They will do these things because they have not known the Father or me. 4 But I have told you these things so that when their time comes, you will remember that I told you about them.
“I did not tell you these things from the beginning because I was with you. 5 But now I am going to the one who sent me, and not one of you is asking me, ‘Where are you going?’ 6 Instead your hearts are filled with sadness because I have said these things to you. 7 But I tell you the truth, it is to your advantage that I am going away. For if I do not go away, the Advocate will not come to you, but if I go, I will send him to you. 8 And when he comes, he will prove the world wrong concerning sin and righteousness and judgment— 9 concerning sin because they do not believe in me; 10 concerning righteousness because I am going to the Father and you will see me no longer; 11 and concerning judgment because the ruler of this world has been condemned.
12 “I have many more things to say to you, but you cannot bear them now. 13 But when he, the Spirit of truth, comes, he will guide you into all truth. For he will not speak on his own authority, but will speak whatever he hears and will tell you what is to come. 14 He will glorify me because he will receive from me what is mine and will tell it to you. 15 Everything that the Father has is mine; that is why I said the Spirit will receive from me what is mine and will tell it to you. 16 In a little while you will see me no longer; again after a little while, you will see me.”
17 Then some of his disciples said to one another, “What is the meaning of what he is saying, ‘In a little while you will not see me; again after a little while, you will see me,’ and ‘because I am going to the Father’?” 18 So they kept on repeating, “What is the meaning of what he says, ‘In a little while’? We do not understand what he is talking about.”
19 Jesus could see that they wanted to ask him about these things, so he said to them, “Are you asking each other about this—that I said, ‘In a little while you will not see me; again after a little while, you will see me’? 20 I tell you the solemn truth, you will weep and wail, but the world will rejoice; you will be sad, but your sadness will turn into joy. 21 When a woman gives birth, she has distress because her time has come, but when her child is born, she no longer remembers the suffering because of her joy that a human being has been born into the world. 22 So also you have sorrow now, but I will see you again, and your hearts will rejoice, and no one will take your joy away from you. 23 At that time you will ask me nothing. I tell you the solemn truth, whatever you ask the Father in my name he will give you. 24 Until now you have not asked for anything in my name. Ask and you will receive it, so that your joy may be complete.
25 “I have told you these things in obscure figures of speech; a time is coming when I will no longer speak to you in obscure figures, but will tell you plainly about the Father. 26 At that time you will ask in my name, and I do not say that I will ask the Father on your behalf. 27 For the Father himself loves you because you have loved me and have believed that I came from God. 28 I came from the Father and entered into the world, but in turn, I am leaving the world and going back to the Father.”
29 His disciples said, “Look, now you are speaking plainly and not in obscure figures of speech! 30 Now we know that you know everything and do not need anyone to ask you anything. Because of this we believe that you have come from God.”
31 Jesus replied, “Do you now believe? 32 Look, a time is coming—and has come—when you will be scattered, each one to his own home, and I will be left alone. Yet I am not alone because my Father is with me. 33 I have told you these things so that in me you may have peace. In the world you have trouble and suffering, but take courage—I have conquered the world.”
Main Themes
Put You Out of the Synagogue
The first four verses are a continuation of chapter 15. Recall that the last chapter ended with the following points:
Just like the world hated me, it will hate you.
The world loves its own, but you are not of the world.
The one who hates Jesus hates the Father as well.
Jesus’ testimony and deeds testify against those who persecute Jesus.
The Advocate will come and also testify about Jesus.
As we transition from chapter 15 to chapter 16, the discourse progresses from discussing the attitude of hatred to the specific way in which the hatred will present itself. The last verses of chapter 15 are forensic—reminiscent of a trial. That is where chapter 16 picks up.
What will all the forensic talk look like in practical terms? Followers of Jesus will be taken before the synagogue, put on trial, and excommunicated. I do not think we, modern readers, grasp the severity of this. We must begin by understanding what a first-century synagogue was. As a Christian website explains:
“Synagogue” is a Greek word that literally means a gathering of people but also refers to the place of assembly. Although the origin of the synagogue as a Jewish institution is unclear, by the first century C.E. they were found in both Palestine and the Diaspora, where they were used for a variety of communal needs: as schools (Josephus, Antiquities 16.43), for communal meals (Josephus, Antiquities 14.214-216), as hostels, as courts (Acts 22:19), as a place to collect and distribute charity (Matt 6:2), and for political meetings (Josephus, Life 276-289). Worship also took place in first-century synagogues, although this would not develop into something like modern Jewish synagogue worship until much later. Nonetheless, reading and interpreting the Torah and Prophets is well attested in first-century synagogues (Acts 15:21), and although scholars disagree about the extent of communal prayers, literary sources suggest that Jews prayed in at least some synagogues at this time (Matt 6:5, Josephus, Life 280-295). [emphasis added]
So, an excommunication from the synagogue was nothing like a current excommunication. It was not a mere prohibition on attending church. It meant a complete exile from the community for oneself and possibly one’s family (the punishment sometimes, but not always, extended to the family). The Jews were forbidden from even getting close (within six feet) of an excommunicated individual. Such a sentence could last for a few days or a lifetime.
The next verse tells us the worst potential consequences of excommunication: “the one who kills you will think he is offering service to God.” The Romans did not grant the right of the sword (ius gladii) to all subjects. A synagogue could not legally put an apostate to death, although an impromptu lynching was not out of the question. Instead, the Roman system worked with delatores (accusers) who would bring charges before the Roman authorities. Jews were probably accusing Christians before the Romans. Additionally, whatever deference the Romans awarded the Jews and their monotheism would be lost by the excommunicated Christian. The Christian’s refusal to worship Caesar could (and did) end in death.
Oh, the Irony
The Gospel of John is full of irony, and chapter 16 is no exception. As the Jews pass judgment upon Jesus’ followers, it is those Jews who are on trial. The words and miracles of Jesus along with the Paraclete testify against the prosecutors. So while the earthly court passes judgment against Jesus’ followers, a heavenly court is passing judgment against the Jesus persecutors. When the Jews excommunicate and (probably indirectly) have Jesus followers killed, they think they are serving their God. All the while they are literally opposing their God by killing his emissaries. And as they do this because they think they know God’s wishes; they do all this because “they have not known the Father or [Jesus].”
It Is Better that Jesus Leaves
By this point in the text, Jesus has told the disciples that he is going away (e.g., John 14:28); that the disciples cannot follow him (e.g., John 13:36); that the disciples will be persecuted for their faith in Jesus (e.g., John 16:2); and, that the disciples will not even remain loyal to Jesus during his most difficult trial (e.g., John 13:38). The disciples are distraught.
Jesus uses an emphatic phrase to encourage his disciples, “I tell you the truth.” What is that truth? We are all better off with Jesus going away. What?! That sounds more than a bit sacrilegious, but of course I do not mean it that way. Jesus returning to the Father progresses the plan of salvation. It allows for the Paraclete to come to us. As we read the last few chapters of John, we will discuss how and why Jesus’ actions enable the Holy Spirit to come to us. At this point, I think we should realize that there is a plan, and that plan moves towards closer union with God.
When The Prosecutor Comes
What will happen when the Paraclete comes? Notice the text returns to the forensic context.
And when he comes, he will prove the world wrong concerning sin and righteousness and judgment—concerning sin because they do not believe in me; concerning righteousness because I am going to the Father and you will see me no longer; and concerning judgment because the ruler of this world has been condemned. (John 16:8-11)
The translation we are using says the Holy Spirit will “prove the world wrong.” The Greek word elenxei is difficult to translate. Here is part of translator’s note 17 to John 16 in the NET Bible:
Or “will convict the world,” or “will expose the world.” The preposition περί (peri) is used in 16:8-11 in the sense of “concerning” or “with respect to.” But what about the verb ἐλέγχω (elenchō)? The basic meanings possible for this word are (1) “to convict or convince someone of something”; (2) “to bring to light or expose something; and (3) “to correct or punish someone.” The third possibility may be ruled out in these verses on contextual grounds since punishment is not implied. The meaning is often understood to be that the Paraclete will “convince” the world of its error, so that some at least will repent. But S. Mowinckel (“Die Vorstellungen des Spätjudentums vom heiligen Geist als Fürsprecher und der johanneische Paraklet,” ZNW 32 [1933]: 97-130) demonstrated that the verb ἐλέγχω did not necessarily imply the conversion or reform of the guilty party. This means it is far more likely that conviction in something of a legal sense is intended here (as in a trial). The only certainty is that the accused party is indeed proven guilty (not that they will acknowledge their guilt). [emphasis added]
Are there other reasons to interpret the world elenxei in a forensic sense? Yes. Consider the immediate context of being excommunicated from the synagogue—a trial. (John 16:2) Consider also the end of chapter 15, where the Paraclete will “testify” about Jesus. (John 15:26) The context is dripping with legal language.
Consequently, we can summarize what the Paraclete will do as “prosecuting.” This role of intercessor and prosecutor is not foreign to the Bible. God often takes that role in the Old Testament. Consider the following verses:
But the one who will rescue them is strong. His name is the Lord of Heaven’s Armies. He will strongly champion their cause. As a result he will bring peace and rest to the earth, but trouble and turmoil to the people who inhabit Babylonia. (Jeremiah 50:34, emphasis added)
Do not exploit a poor person because he is poor and do not crush the needy in court, for the Lord will plead their case and will rob the life of those who are robbing them. (Proverbs 22:22-23, emphasis added)
In some Old Testament passages and particularly in extrabiblical Jewish sources, the role of accusing the people of God belonged to Satan. However, God also condemned his own people.
He says: “Listen, my people. I am speaking! Listen, Israel. I am accusing you. I am God, your God! (Psalms 50:7)
Finally, the role of prosecutor was also common among the Old Testament prophets.
Listen to the Lord’s message, you Israelites! For the Lord has a covenant lawsuit against the people of Israel. For there is neither faithfulness nor loyalty in the land, nor do they acknowledge God. (Hosea 4:1)
Before we proceed further, notice that the Paraclete is playing a dual role. In earlier chapters we discussed his role as the Advocate of the believer. In chapter 16, the Advocate takes on the prosecutor role. He is both defending the wrongly accused and attacking the wrongful accuser.
The Charges
Ok, so the Paraclete will prosecute the world. But prosecute of what? What are the charges?
The text makes three distinct charges:
concerning sin because they do not believe in Jesus;
concerning righteousness because Jesus is going to the Father and will no longer be visible; and
concerning judgment because the ruler of this world has been condemned.
What do these charges mean? In turn:
I. Concerning Sin
The world is condemned of the sin of unbelief in God’s only Son or, alternatively, the world remains in its sin due to its unbelief in God’s only Son. I prefer the latter phrasing because it is more consistent with rest of John’s gospel although there is a sense in which unbelief in Jesus increases sin.
The one who believes in him is not condemned. The one who does not believe has been condemned already, because he has not believed in the name of the one and only Son of God. (John 3:18)
Jesus replied, “If you were blind, you would not be guilty of sin, but now because you claim that you can see, your guilt remains.” (John 9:41)
II. Concerning Righteousness
The word translated as “righteousness” appears only twice in John’s gospel: verses 8 and 10. So this passage in chapter 16 is the only context in which it is used. One possible interpretation is that John means “righteousness” the same way Paul does in his epistles. Namely, that the Paraclete shows men that their righteousness depends not on their good works but on the atoning work of Jesus alone. However, we should not be so quick to impose the meaning of one author’s lexicon onto another.
The context in John is that of an ironic cosmic trial in which the world accuses the apostles of wrongdoing while God shows it is truly the world that is guilty. Notice that in this trial both parties claim to be righteous. The world says, “we are righteous and the apostles are blasphemers.” The apostles say, “we are righteous and the world is blaspheming.” The whole question is: who is right?
The Paraclete will convict the world regarding righteousness in the sense that it will show that the world is wrong in considering itself righteous and considering the disciples unrighteous. And what will be the proof of the disciples’ righteousness? That Jesus was proven right by being glorified in his return to the Father.
III. Concerning Judgment
The world will also be prosecuted regarding “judgment,” “because the ruler of this world has been condemned.” In prior sessions we have already discussed that Jesus’ death and resurrection will finally defeat the ruler of this world.
Now is the judgment of this world; now the ruler of this world will be driven out. (John 12:31)
I will not speak with you much longer, for the ruler of this world is coming. He has no power over me, . . . (John 14:30)
But how does the judgment of the “ruler of this world” apply to the “world” in general? Remember the duality we have discussed before. There are those who are “friends” of Jesus and those who are “of the world.” If the ruler of the world has been defeated and judged then so have his subjects. If their king cannot stand, then what hope do the subjects have? None.
You people are from your father the devil, and you want to do what your father desires. He was a murderer from the beginning, and does not uphold the truth because there is no truth in him. Whenever he lies, he speaks according to his own nature because he is a liar and the father of lies. (John 8:44)
The Christological Spirit
By verse 12, we find out that the Apostles cannot bear any more “truth.” So, Jesus will not be the one to continue teaching them and guiding them. The Spirit will do that. Indeed, the Spirit will guide them “into all truth.”
Before we get into the theological weeds (from which I may not come out unscathed), let’s state the most important point of this section: the continuity between Jesus and the Spirit. The Apostles have not been left as orphans. Everything that belongs to Jesus is with the Apostles through the Spirit. The Spirit serves a Christological function.
Now, let’s jump in the mud. In a prior session I discussed the idea of believers being taught “all truth” by the Spirit. The current passage raises similar issues. I say similar and not the same because the context in chapter 16 is different. However, the same questions come to mind. Can the truth revealed by the Holy Spirit exceed what is taught in scripture? Can it contradict scripture? Will only the Apostles receive “all truth” or will every believer?
Regarding the middle question (can the revelation of the Spirit contradict scripture?), I think this passage settles the issue. The Spirit receives all things directly from Jesus. Therefore, the Spirit will not contradict Jesus.
Regarding the first question (can the truth revealed by the Spirit exceed what is taught in scripture?), the current passage makes clear that the answer is “yes” in at least some sense. Jesus has “many more things to say,” which will be said to the Apostles later through the Spirit. Whether this revelation is wholly new is often connected to the answer to the third question: is this a promise for only the Apostles or for every believer?
(I am not claiming that there is a necessary connection between deciding whether this is a promise exclusive to the Apostles and deciding whether the truth revealed can go beyond scripture. I am claiming that traditionally Christians who have answered yes to one answer yes to the second question and vice versa.)
The Infallible Magisterium
Catholics believe that the promise in verse 13 is (at least in a special sense) meant for the Apostles and their successors:
The teaching authority of the pope and the bishops is called the magisterium (from the Latin for “teacher”). The magisterium, guided and protected from error by the Holy Spirit, gives us certainty in matters of doctrine. The magisterium is infallible when it teaches officially because Jesus promised to send the Holy Spirit to guide the apostles and their successors into “all truth” (John 16:13). (See here and here.)
Catholics also believe that the truth that the Apostles and their successors are guided into can extend beyond scripture although it remains based on scripture. This Catholic doctrine is often phrased quite mildly:
The Catholic Church holds that our Lord Jesus Christ delivered one apostolic deposit to His apostles, and that it hasn't changed in terms of essence or substance. The Catholic Church preserves it, and is its guardian. But there is a growth in depth of clarity, in the understanding of those truths, without essential change.
In practice, the developments (such as Mariology) can go a bit further than “a growth in depth of clarity.”
The Apostles, Sometimes
Another potential answer is that the Spirit did guide the Apostles (not their successors) into “all truth” in a very particular way: to write scripture. Every believer, Protestants included, must believe that at least some apostles, some of the time, received new revelation. Why? Because they wrote the remainder of the New Testament, which every believer holds to be the word of God. As a protestant website explains:
In John 13 Jesus begins teaching His faithful disciples in what has come to be known as His “Upper Room Discourse.” In that great discourse, Jesus tells them that the Holy Spirit would guide them into all the truth (John 16:13). Many wonder whether this is something that applies to us as well or simply to the disciples. In the context, Jesus helps us understand the specificity of His promise that the Holy Spirit will “guide you into all truth” (John 16:13, NKJV).
First, it is worth noting that some English translations say “all truth,” while the Greek New Testament actually includes the definite article, so a more precise way to translate what Jesus said is that the Holy Spirit would guide them into all the truth. There is a specific truth to which He is referring, and the Holy Spirit would guide them into that. Specifically, the Spirit would reveal what the Son and the Father would have Him disclose (John 16:13–15)—things about Jesus (John 16:14).
Jesus had already told the disciples that He would send the Holy Spirit—the Helper—who would teach them and bring to their remembrance all that Jesus had said to them (John 14:26). Jesus’ later reference (in John 16:13) to the coming of the Holy Spirit and His work of guiding them into all the truth was fulfilled literally. Peter later said that God moved the writers of Scripture, and they spoke from God (2 Peter 1:21). When Matthew wrote his gospel, for example, Matthew didn’t need to borrow from anyone; he was in the room when Jesus said that the Holy Spirit would guide them into all truth. It seems that Mark, who served alongside Peter for some time, wrote down Peter’s account (as church historian Eusebius suggests in his History, 24:5–8). Luke researched reliable sources (presumably including the disciples) as he wrote his account of Jesus’ ministry (Luke 1:1–4). John, another eyewitness, wrote his own gospel, stating that what he had written provided sufficient information for people to believe in Jesus and have life in His name (John 20:30–31).
…
While we certainly benefit from that work of the Holy Spirit—as we have the writings of these men whom the Holy Spirit guided into the truth—it is clear from other contexts that this is not how the Holy Spirit works with all believers. Guiding into the truth was simply a purpose for which He was sent to empower and equip the disciples. . . .
We are thankful for and benefit greatly from the Holy Spirit guiding the apostles into all the truth, and we recognize that, because of the Spirit’s work through the disciples, we have His record: the Bible. We should be diligent in studying the Bible to know the Lord better.
Wisdom for All Believers
The last alternative I will discuss is that the promise in verse 13 is for all believers. It means that Jesus, through the Spirit, will “continue to speak new strategies to new situations” (as Craig Keener puts it in his commentary to the Gospel of John). In effect, this is a promise that the Spirit will give wisdom to all believers. As an example of this view (although still granting a special meaning for the disciples), consider Ellicott's Commentary for English Readers:
The promise has a special meaning for the disciples to whom it was spoken; but it holds good for every disciple who seeks to know the truth. We may pray,—without doubt that the prayer is in the name of the Lord Jesus Christ, and without doubt that it will be answered—
“Come, Holy Ghost, our souls inspire,
And lighten with celestial fire.
Enable with perpetual light
The dulness of our blinded sight.”
The scribes, “instructed unto the kingdom of heaven, and bringing forth out of their treasure things new and old” (Matthew 13:52), may know that they can seek, and not seek in vain, a higher than human guidance, and may hope “by the same Spirit to have a right judgment in all things, and evermore to rejoice in His holy comfort.”
Like Childbirth
Verses 17 through 22 predict the emotional journey that the Apostles were soon to experience. The disciples are confused when Jesus tells them that they will not be able to see him “in a little while,” but “after a little while” they will see him again. The disciples do not dare ask Jesus, though. They discuss it among themselves.
Jesus, aware of the discussion, addresses it. He confirms what they will experience.
(1) You will weep and wail.
Early on the first day of the week, after he arose, he appeared first to Mary Magdalene, from whom he had driven out seven demons. She went out and told those who were with him, while they were mourning and weeping. (Mark 16:9-10)
(2) But the world will rejoice.
But they all shouted out together, “Take this man away! Release Barabbas for us!” (This was a man who had been thrown into prison for an insurrection started in the city, and for murder.) Pilate addressed them once again because he wanted to release Jesus. But they kept on shouting, “Crucify, crucify him!” A third time he said to them, “Why? What wrong has he done? I have found him guilty of no crime deserving death. I will therefore flog him and release him.” But they were insistent, demanding with loud shouts that he be crucified. And their shouts prevailed. (Luke 23:18-23)
The people also stood there watching, but the leaders ridiculed him, saying, “He saved others. Let him save himself if he is the Christ of God, his chosen one!” The soldiers also mocked him, coming up and offering him sour wine, and saying, “If you are the king of the Jews, save yourself!” There was also an inscription over him, “This is the king of the Jews.” (Luke 23:35-38)
(3) But your sadness will turn into joy.
While they were saying these things, Jesus himself stood among them and said to them, “Peace be with you.” But they were startled and terrified, thinking they saw a ghost. Then he said to them, “Why are you frightened, and why do doubts arise in your hearts? Look at my hands and my feet; it’s me! Touch me and see; a ghost does not have flesh and bones like you see I have.” When he had said this, he showed them his hands and his feet. And while they still could not believe it (because of their joy) and were amazed, he said to them, “Do you have anything here to eat? (Luke 24:36-41)
The death and resurrection of Jesus is like childbirth, he says. It is extremely painful but the outcome is joyful indeed. However, there is more to the childbirth comparison than meets the eye.
First, we must keep in mind that childbearing was done without the benefits of modern medicine. It was not only painful but dangerous. There was always a reasonable fear that the mother might die. Such a dramatic image of pain and danger was often used to describe other difficult experiences. The Old Testament is no exception in employing birth pangs as an image of extreme anguish.
As soon as they see, they are shocked; they are terrified, they quickly retreat. Look at them shake uncontrollably, like a woman writhing in childbirth. (Psalm 48:5-6)
They panic—cramps and pain seize hold of them like those of a woman who is straining to give birth. They look at one another in astonishment; their faces are flushed red. (Isaiah 13:8)
Most importantly, however, childbirth was also an image of transitioning into the new—often into the eschaton.
For we know that the whole creation groans and suffers together until now. 23 Not only this, but we ourselves also, who have the firstfruits of the Spirit, groan inwardly as we eagerly await our adoption, the redemption of our bodies. (Romans 8:22)
As he was sitting on the Mount of Olives, his disciples came to him privately and said, “Tell us, when will these things happen? And what will be the sign of your coming and of the end of the age?” 4 Jesus answered them, “Watch out that no one misleads you. 5 For many will come in my name, saying, ‘I am the Christ,’ and they will mislead many. 6 You will hear of wars and rumors of wars. Make sure that you are not alarmed, for this must happen, but the end is still to come. 7 For nation will rise up in arms against nation, and kingdom against kingdom. And there will be famines and earthquakes in various places. 8 All these things are the beginning of birth pains. (Matthew 24:3-8)
So, the childbirth image tells of pain, of joy, and of a new beginning.
Speaking Clearly
[For circumstances I will explain during the session, I may not have an opportunity to write this last section. I apologize.]