1 These things have I spoken unto you, that ye should not be offended. 2 They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service. 3 And these things will they do unto you, because they have not known the Father, nor me. 4 But these things have I told you, that when the time shall come, ye may remember that I told you of them. And these things I said not unto you at the beginning, because I was with you.
A particular motive in Jesus’ dialogue of chapters 14-17 was to confirm, prepare and orient His disciples for their experiences after His departure. They would soon receive the shock of their lives to see their Hope arrested, crucified and entombed. Then, about forty days later, He would return to the Father. So, to encourage them for those days, He explains carefully and plainly that their future without Him would feature persecutions, criticisms, difficulties, trials and temptations, mainly from the Jewish quarter, but also from the Romans (Mark 13:9; Luke 21:12).
5 But now I go my way to him that sent me; and none of you asketh me, Whither goest thou? 6 But because I have said these things unto you, sorrow hath filled your heart.
None of you asketh me, whither goest thou? Twice during this discourse the Apostles had asked Jesus this very question (see John 13:36; 14:5), but on those occasions their minds were on the physical, thinking that Jesus was going by road to some distant place (John 14:3-4). In these chapters He has been explaining that He is departing this world to go unto the Father, and when He tells them plainly, I go My way to Him that sent Me, they finally seem to understand. It wasn’t that He hadn’t clearly told them that He must be killed by the Jews (Mat 20:18), but that it just didn’t sink into their heads, and even now they were not really sure concerning His death. So it appears that they were silent, none asking Him more because they slowly are realizing that He really means to leave them and return to His heavenly home.
7 Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you.
Is having the Holy Spirit on the earth instead of Jesus Christ actually better for us as Christians? Yes, for the Spirit is everywhere at the same time, and can work miracles, answer prayers, convict and save in any part of the world simultaneously. Instead of having one Person at one place, we now have access to His power everywhere and anytime. The disciples were able to heal and cast out demons while Christ was on earth, but answering prayers, forgiveness of sins and the salvation of souls only God can do. Now that the Spirit has come, we may worship the Father wherever and whenever (John 4:21-23).
The Comforter could not come until Jesus had returned to the Father (John 7:39), although what that means must be explored because the Spirit had been in the world since the beginning, working in times past all through the Old Testament. However, the sacrifice of the Son of God released the Spirit to operate in the full scope and scale that God had fore-ordained and foretold by the prophets (Acts 2:17-18). Before the death and resurrection of Christ, the Holy Spirit was not fully authorized to reprove, convict, judge, etc. Those are dependent upon Christ’s work being completed first. Eternal life is attainable only through the hand of Christ. It is in this sense that I understand John 14:2, I go to prepare a place for you. Jesus didn’t leave the earth in order to build a mansion in the heavens for the saints, but rather, His going to heaven prepared a way that the saints could go to those heavenly mansions. If He had remained forever on earth, the sacrifice for sin would not have been made and the atonement would not have been accepted in heaven. Salvation would not have been possible and the Spirit would have had no occasion to be poured out upon the earth. So it was expedient that Jesus went away.
8 And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: 9 Of sin, because they believe not on me; 10 Of righteousness, because I go to my Father, and ye see me no more; 11 Of judgment, because the prince of this world is judged.
The verses following detail the purpose and work of the Spirit upon the earth. We notice that He does the same things that Jesus did when He physically walked the earth, although without the sacrificial aspect that Jesus’ ministry accomplished. The essential work of the Holy Spirit is to proclaim to the hearts of mankind all the truth of Jesus Christ (John 14:26). He does not elevate or speak of Himself, but ever works to guide the seeking soul into all truth (John 16:13). While charismatic Christendom focuses upon the physical manifestations of the Spirit in the world, His real purpose and sphere of action is internal and spiritual (Luke 17:21). Certainly the Spirit may (and does) perform supernatural miracles today, but that is not His purpose for being. Rather, His work is to testify and bring glory to the Father and the Son (John 15:26; 16:14). While we do worship in the Spirit (John 4:23-24), it is the Father and Son that we recognize in our praise.
The action of the Holy Spirit is to reprove, which He does under three heads. The word reprove is elsewhere translated to convict, rebuke, convince (John 8:9, 46; 1Tim 5:20; Titus 1:9; James 2:9); tell him his fault (Mat 18:15). The Spirit works to show and convince mankind of his sin and guilt, and also points men to the remedy for sin by teaching him the work of Christ.
He will reprove the world of sin…because they believe not on Me. Until a person recognizes that he is sinful, salvation is not possible. Many of the Pharisees were in this condition. They did not believe on Christ because they were not sufficiently touched by the guilt of sin. John the Baptist, who prepared the way for the coming of the Messiah, did so by showing people their sinfulness and the necessity of repentance: Repent ye, for the Kingdom of heaven is at hand (Mat 3:2). Note the judgment component in the Baptist’s message, as also in the reproving work of the Spirit, for if sin has no consequences unto judgment, the incentive for repentance is not appreciated. Consequently, the pending final judgment of eternal punishment is an important aspect of the Spirit’s conviction. The Scriptures teach that unrepentant men will be judged with the prince of this world and will join him in the endless fires of hell (Rev 20:10-15).
The Holy Spirit will reprove the world…of righteousness, because I go to My Father. The inner peace that comes from being right with God, or righteous on account of Christ’s forgiveness and mercy, is the positive part of the Spirit’s witness (Rom 8:16). The disciples, as us, would see Christ in person no more, but the witness of the Spirit in the heart of the believer convinces him of salvation and the Truth (John 14:17). With the heart man believes unto righteousness and with the mouth confession is made unto salvation (Rom 10:10). The Spirit is integral to this process.
12 I have yet many things to say unto you, but ye cannot bear them now. 13 Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come.
One of the biggest things that Jesus left for the Spirit to explain and administer was the inclusion of the Gentiles into the saving Kingdom of Christ, but there were countless other details of prophecy, theology and ecclesiology that Jesus did not expound. We see one reason for this in the account of the two disciples on the road to Emmaus immediately following Jesus’ resurrection (Luke 24:32). There, Jesus opened up the OT Scriptures in a new way such that their hearts burned within them, showing them out of Moses and the Prophets the things concerning Himself. If they had been taught everything in one session, surely their minds would have experienced information overload! They could not have assimilated it all.
He will guide you into all truth, which is an important point and one that cannot be over-emphasized, as it is the very essence of the Spirit’s ministry. Accurate knowledge of all things spiritual is dependent upon having the instructing Spirit dwelling within, and that is why some have wandered so very far from the Truth. The advice this verse gives is that we seek knowledge by seeking more of the Spirit in our lives. Not gifts of the Spirit, but fruits of the Spirit. These are the people to whom the Spirit will reveal truths and insights of the holy. How can we know that the insight being expounded by a man has originated from the Holy Spirit and not from the man’s own spirit? The apostle John addresses this in 1John 4. The Greek word guide occurs only 4 more times in the NT, but is the key word in the Septuagint’s rendering of Ps 23:3, He leadeth me in the paths of righteousness (see also Acts 8:31; Rev 7:17).
Whatever He shall hear, that shall He speak, which including the context in v14-15 is saying that the Spirit receives His message from Christ.
14 He shall glorify me: for he shall receive of mine, and shall shew it unto you. 15 All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall shew it unto you.
The Spirit honors Christ and directs all glory to Him primarily in testifying to the truth of Jesus Christ concerning His sacrifice and living example as the only perfect Man. He takes the spiritual things of the Father and Son and shows them to a sin-cursed world by speaking to the conscience of man, often using the hands and mouths of the believers (1Cor 12:1). The Spirit will speak only what He has received of Christ. That truth emphatically negates the erroneous ideas of false teachers like Joseph Smith, who purport to have received direct revelations from God.
The acts of the Apostles are obvious examples of how the Spirit can use men of God to bring glory to Christ. The Apostles were apparently endowed with special gifts that have not been bestowed since, such as the working of miracles, the gift of healing, etc. While miracles and healings are not uncommon today, there is no man who has been given the gift of healing to the extent of the Apostles. Peter could walk among people and heal the blind, lame, and infirm by the spoken word, and even when the invalid was not expecting to be healed. So much for the statements of self-proclaimed faith healers today who excuse their failures by saying the invalid “didn’t have enough faith.”
16 A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father. 17 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? 18 They said therefore, What is this that he saith, A little while? we cannot tell what he saith. 19 Now Jesus knew that they were desirous to ask him, and said unto them, Do ye enquire among yourselves of that I said, A little while, and ye shall not see me: and again, a little while, and ye shall see me?
This is now the third time that Jesus makes this statement by which He foretells His resurrection (John 7:33; 13:33). And while He does not fully explain that detail now, Jesus does say it plainly enough that later they would remember and understand (John 14:29). The physical resurrection fçrom the dead of the Son of God was a secret hidden from the foundation of the world (Heb 11:39-40), for if Satan and his wicked angels had known what Jesus rising from the dead would accomplish, they would never have crucified Him (1Cor 2:8). By killing Christ, Satan unknowingly sealed his own judgment, and for this to happen it was necessary that Jesus spoke these things…in proverbs (John 16:25). A little while, and ye shall not see Me: and again a little while and ye shall see Me. Today, armed with the knowledge of Jesus’ resurrection the significance is clear, but then it was not.
20 Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy. 21 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. 22 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.
For the reasons noted in the preceding verse, Jesus does not fully explain His words to the baffled disciples, but He did answer in a way that they later would understand and rejoice. In just a few hours, the disciples would weep and lament when they saw their Master hanging lifeless and cold upon a Roman cross. Meanwhile, the wicked and cruel hands of the world would rejoice to see Him there, this One who had exposed their hypocrisy and shaken their iron hand of falsely-acquired religious authority. Suddenly however, the tables would be turned, and the disciples’ sorrow [would] be turned into joy when Jesus appeared among them alive from the dead.
The analogy of a woman giving birth to a man-child holds more meaning than just the disciples’ sorrow turned to joy at Jesus’ resurrection. This same Apostle would later receive an astonishing vision of a woman giving birth to a man-child (Rev 12). The woman symbolizes the Jewish believing remnant and the man-child is Christ. The Dragon tried to kill the Man-child, but He escaped to heaven where, in a mighty conflict Satan was defeated and cast out. Immediately great sounds of rejoicing rang throughout heaven because the accuser of our brethren had been judged (John 12:31; 16:11). The birth of the New Covenant Kingdom of Christ began with this transcendent event, and the joy that resulted can no man take away, for it is eternal.
23 And in that day ye shall ask me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you. 24 Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full.
In response to the disciples’ confusion and questions, Jesus assures them that when all these things have come to pass (His death and resurrection), they would not be doubtful anymore, but will finally understand His mission and theirs. They will not need to ask Him more questions, because these spiritual and cryptic words will finally make sense to them. They would see Him again, but not for long, about 40 days after His resurrection He ascended into heaven.
In that day directs us to the time Jesus had just described, when the disciples’ sorrow would be turned to joy at seeing the Church of Christ being born into the world, and perhaps that term refers to the whole Gospel Age. However, in the context of this chapter, I rather think Jesus is speaking primarily to the Apostles, who would receive the Holy Spirit in such fullness that their spiritual acumen could not be compared to its pre-Ascension state. The Apostles were so directed by the Spirit that they went from spiritual babes to spiritual giants in a matter of weeks, and we hold their writings to be the authoritative Words of God Himself, in them revealing His will for Mankind. In that vein Matthew Henry writes:
“They had asked some ignorant questions (as John 9:2), some ambitious questions (as Mat 18:1), some distrustful ones (as Mat 19:27), some impertinent ones, (as John 21:21), some curious ones (as Acts 1:6); but after the Spirit was poured out, nothing of all this. In the story of the apostles’ Acts we seldom find them asking questions, as David, Shall I do this? Or, Shall I go thither? For they were constantly under a divine guidance. In that weighty case of preaching the gospel to the Gentiles, Peter went, nothing doubting, Acts 10:20. Asking questions supposes us at a loss, or at least at a stand, and the best of us have need to ask questions; but we should aim at such a full assurance of understanding that we may not hesitate, but be constantly led in a plain path both of truth and duty.”
Hitherto have ye asked nothing in My name. Given the seeming contradiction in these verses of, ye shall ask me nothing, and, ask and ye shall receive, some commentators have proposed two categories of asking, and that does make good sense here. In verse 23, “asking” has to do with doubts and questions, and Jesus says those will be answered by the Holy Spirit without it being necessary for the Apostles to ask. In verse 24, “asking” has to do with petitions for particular needs and concerns of life. Those petitions will be freely granted, given that they are made in the Name of Christ. See what that means in our note for John 15:16.
25 These things have I spoken unto you in proverbs: but the time cometh, when I shall no more speak unto you in proverbs, but I shall shew you plainly of the Father.
The “proverb” which Jesus had spoken was apparently the cryptic statement, A little while and ye shall not see Me, and again, a little while and ye shall see Me. See note for John 16:19. Jesus did speak in plain language for the few weeks He was with the disciples after His resurrection (Acts 1:3), but the larger meaning here is that through the Comforter, Jesus would shew (anaggello) you plainly of the Father. The same word is used three times in describing the Spirit’s work in John 16:13-15.
26 At that day ye shall ask in my name: and I say not unto you, that I will pray the Father for you: 27 For the Father himself loveth you, because ye have loved me, and have believed that I came out from God.
At that day, referring to the era in which the Apostles would receive the Comforter (see v23), ye shall ask in My name. While there is good reason to end our prayers in Jesus name, it does not indicate that Jesus must go to the Father on our behalf for every prayer. True, Jesus is the mediator between God and Man, and He is constantly interceding for man to the Father. That however, is an action of reconciliation so that the relationship can be amiable (Heb 7:25; 9:24). The idea is false that Christ must intercede in our prayers and appeal for the Father’s approval because He is disinterested in mankind. The Father Himself loveth you, Jesus says. The intercessory work of Christ is the constant offering of His shed blood to forgive the sins of those He has redeemed (Col 1:20). The prayers of the saints offered in Jesus’ name ascend directly to the throne of the Father (Rev 8:3-5), and the intercessory work of Christ has made that avenue possible.
28 I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father. 29 His disciples said unto him, Lo, now speakest thou plainly, and speakest no proverb. 30 Now are we sure that thou knowest all things, and needest not that any man should ask thee: by this we believe that thou camest forth from God. 31 Jesus answered them, Do ye now believe?
Jesus concludes this carefully worded speech concerning His departure to be with the Father, and the disciples profess full belief in Him, and that He had all knowledge and wisdom. Jesus however, knew that in a few hours their actions would betray that profession. Do ye (really) now believe? Jesus asked, and then gives them a final proof of His fore-knowledge by way of a prophetic detail which would occur in just an hour.
And needest not that any man should ask thee. The disciples had not understood Jesus’ veiled words and had discussed among themselves what He meant (John 16:17). Jesus knew their questioning thoughts (John 16:19) and He brings up the subject without them having to answer. There were other occasions in which Jesus showed that He knew their private conversations (Mark 9:33-35).
32 Behold, the hour cometh, yea, is now come, that ye shall be scattered, every man to his own, and shall leave me alone: and yet I am not alone, because the Father is with me. 33 These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world.
When Jesus was arrested in the Garden, all the disciples deserted Him and were scattered (Mat 26:56). The Gospel of Matthew recalls Jesus’ prophetic words (Mat 26:31) at that time as He quotes Zechariah 13:7. Some did follow afar off (Mat 26:58), but were sifted as wheat for their effort. One of the strongest aspects of those scenes in the Garden, in the hall of Pilate, on the road to Golgotha and on the Roman cross, is just how alone Jesus was in His difficult hour. He had to fight the battle against the powers of darkness alone: and yet…the Father was with Him (John 8:29). Isaiah 63 is a poetic chapter which describes the Messiah’s work, and there we can glimpse the singular aspect of Jesus working out our salvation alone, I looked, and there was none to help; and I wondered that there was none to uphold: therefore Mine own arm brought salvation unto Me; and My fury, it upheld Me (Is 63:5).
That in Me ye might have peace. When trials, tumults and tribulations come, it is normal that the soul wrestle against turmoils, doubts and discouragement. Yet these things [He] has spoken to us so that we might not be shaken and stumble, but might have peace. As Christians and by Christ’s own words, we should not expect to receive an opposite experience than that of our Lord (Mat 10:25, 34), and we should not let our peace be quickly shaken when we feel the opposition (2Tim 3:12). But even more comforting is the closing statement. Be of good cheer; Jesus says, for I have overcome the world.
Of the 24 times the Greek verb nikao (to overcome) occurs in the NT, 21 are found in the writings of John. A sermon could be easily made from these passages, beginning with Jesus’ triumph in overcoming the strong man, Satan, at His death and resurrection (Luke 11:22; Heb 2:14; John 16:11), to the Kingdom of Christ going forth into all the world with Jesus at the head of His overcoming and conquering army of faith (Rev 6:2), to the great reward that awaits all those who overcome the wicked one in this life (Rev 12:11; 2:7; 3:21; 21:7). And who is the overcomer, asks John, but the one who believes in Jesus the Son of God and keeps His words unto the end (1John 5:4-5; Rev 2:26; 3:5).
I have overcome the world. By world, we are to understand the entire wicked kingdom of Satan, which had arrayed itself against the Messiah that God had sent (Acts 4:25-28) and continues to tempt the saints to give up their faith (1John 2:16-17). Jesus overcame the world completely, utterly defeating Satan and his designs against God. Christians overcome the world by faith, trusting in the only One with the power to save them from this present evil world (Gal 1:4; 1John 4:4).