Read John 16:1-33.

Introduction⤒🔗

At the outset of John 16, Jesus warns His disciples of what treatment they can expect from the world; indeed, from their own unbelieving fellow Jews: “They will put you out of the synagogues; in fact, the hour is coming when anyone who kills you will think that he is offering a service to God” (vs. 2). Already, the Jewish leaders had threatened to excommunicate anyone who dared to confess Jesus to be the Messiah: “the Jews had already decided that if anyone should confess [Jesus] to be the Christ, he should be expelled from the synagogue” (Jn. 9:22). In fact, they would carry out their threat against the man upon whom the Lord Jesus bestowed sight (Jn. 9:34). Shortly after Pentecost, the disciples would encounter the fierce opposition of which Christ warns: Stephen would be stoned to death (Acts 7:59) and Saul, “breathing threats and murder against the disciples of the Lord,” would seek to travel as far as Damascus in his effort to eradicate the Christian church (Acts 9:1-2). Indeed, Saul would confess that before his conversion, he thought he “must do many things against the name of Jesus of Nazareth” (Acts 26:9-11). By so doing, Saul thought he was “offering a service to God.”

The Lord had not previously told His disciples about the opposition they would encounter, “because I was with you.” “But now,” He continues, “I am going to the one who sent me” (vs. 5). In light of this imminent departure, He now warns His disciples what they must expect, “so that you will not stumble;” (i.e. so that they would not become disillusioned and mistakenly assume that they had been wrong to identify Jesus as the Messiah and become His disciples). But rather than bracing them to face what lay ahead with the confidence that the Lord “knows all things” and all is under His control, this troubling information has thrown them into confusion (they do not know where He is going and they are afraid to ask, vs. 5) and it has caused their hearts to “become filled with sorrow” (vs. 6).

At the outset of this chapter, our Lord Jesus warns His disciples what we may expect from this world; and in the body of this passage He informs us of what provisions He has made for us. As we study our Lord’s discourse we discover Four Reason to Take Courage.

We Are Given the Abiding Presence of the Holy Spirit←⤒🔗

Christ solemnly tells His disciples, (“I tell you the truth”), that “it is better for you that I go away.” Although, (at least for a short while), they will be deprived of His fellowship and His protective presence, (“His presence in the flesh had meant...that the venom of the enemy would be directed against Him rather than them”¹), nevertheless, this is the better course. Jesus stresses that this course of action is better “for you;” what He is about to do is for their benefit.

The reason this is the better course is because it is the only way by which the disciples will be able to receive the Counselor: “if I do not go away, the Counselor will not come to you. But if I go, I will send him to you.” The meaning of Christ’s words, and the fulfillment of His promise, are revealed at Pentecost. On that occasion, with regard to the outpouring of the Holy Spirit, the Apostle Peter declares, “being exalted to the right hand of God, and having received from the Father the promise of the Holy Spirit, he poured out this, which you now see and hear” (Acts 2:33).

Upon mention of the Counselor and His coming, the Lord immediately informs His disciples of the work the Counselor will undertake with regard to the world: “he will convict the world with regard to sin, and righteousness, and judgment.” Jesus then proceeds to explain this three-fold work in greater detail.

The Counselor, (i.e. the Holy Spirit), will convict the world of the sin of refusing to believe in Christ; their unbelief is sinful because it is a defiant act of unbelief, a rejection of Christ in spite of the compelling evidence the Father has provided on behalf of His Son. Their rejection of the Son betrays a heart that is at enmity against both the Son and the Father (Jn. 15:24).

The Counselor will convict the world with regard to righteousness by virtue of the fact that the Son will go to the Father and they will no longer see Him. That is to say, Christ’s resurrection and ascension is the proof that He is the Holy One of God, the One with whom the Father is well pleased. As Peter declares at Pentecost, “God raised him up, having loosened the pains of death, because it was not possible that he should be held by it” (Acts 2:24); i.e. in His justice, God could not allow His Holy One to see corruption (Acts 2:27b).

Finally, the Counselor will convict the world with regard to justice by virtue of the fact that “the prince of this world has been judged [or, condemned].” It was by the cross that God carried out His righteous judgment against the sins of His people, Jesus the Messiah bearing the punishment of sin in our place. Consequently, the cross also brought about the final condemnation of the devil, for now that the penalty of sin has been paid on behalf of God’s people, there is no longer anything to prevent Him from carrying out His righteous judgment against the devil. In the absence of the atonement, the devil could protest that God could not condemn him without also condemning His sinful people.

The reason the Lord Jesus reveals the Counselor’s convicting work, in His legal role as Prosecutor, is to assure His disciples that they will not stand alone in their witness; their witness will be supported and made effective by the accompanying witness of the Holy Spirit (cp. Jn. 15:26-27). Indeed, it will be the Spirit who bears His witness through the disciples: “But when they arrest you, do not worry about what to say or how to say it. At that time, you will be given what to say; ²⁰for it will not be you speaking, but the Spirit of your Father speaking through you"(Matt. 10:19-20). An example of the Spirit’s convicting work is seen at Pentecost; in response to Peter’s preaching, his hearers "were cut to the heart, and said to Peter and the rest of the apostles, Men and brethren, what shall we do?” (Acts 2:37)

As was true of the original disciples, we, too, must rely upon the Holy Spirit for the words to speak, and for the grace to be faithful witnesses for Christ in word and in life. Note the assurance and exhortation the Apostle Paul gives to young Timothy: “God did not give us a spirit of fearfulness; but [the Spirit] of power and love and discipline” (2 Tim. 1:7).

With regard to the work of the Holy Spirit, the Lord Jesus further promises: “when he, the Spirit of truth, has come, he will guide you into all the truth.” In verses 12-15, the Lord Jesus assures His disciples that the Holy Spirit, in His capacity as the Spirit of truth, will guide them into all the truth. By means of the apostles, Christ by His Holy Spirit has given the church the deposit of God’s truth, the completed Scriptures of the Old and New Testaments. By means of teachers and preachers, and by means of the personal study of the Scriptures, the Holy Spirit leads the church into a deeper understanding of the truth, and a deeper discernment between truth and error, working in the Christian a greater compliance with the truth.

In keeping with His professed friendship, a friendship in which a friend shares his heart with his friends (Jn. 15:15), the Lord Jesus promises: “[the Spirit of truth] will take what is mine and reveal it to you. ¹⁵All that belongs to the Father is mine. That is why I said that he will take what is mine and will reveal it to you.” By so doing, by means of this self-disclosure of Christ and His purposes, “He will glorify me.” Christ is glorified when the Holy Spirit reveals His truth, and when He shares “all that belongs to Christ” with Christ’s disciples, thereby exhibiting Christ's self-giving nature.

Christ Assures Us of a Joyful “Reunion” with Himself←⤒🔗

Christ now reveals to His disciples that His physical departure from them is imminent: “In a little while you will no longer see me.” Their earthly fellowship, and His earthly ministry, will soon be finished. But, to comfort their hearts, He immediately goes on to say, “then after a little while you will see me [again].” This brief interval during which the disciples will be deprived of their Lord’s presence, coupled with the fact that He speaks of “going to the Father,” is perplexing to them. (In the light of the events that would transpire in the very near future, it becomes evident that the Lord was referring to His post-resurrection appearances followed by His ascension to the right hand of God the Father.)

Seeing their confusion, and their desire to inquire as to the meaning of His enigmatic statement, Jesus says, “I tell you the truth, you will weep and mourn, but the world will rejoice. You will grieve, but your grief (Xυπη) will be turned into joy.” In responding to their questioning, Christ does not lay out the events that are about to transpire in a straightforward manner, for the disciples have shown themselves incapable of comprehending those events. On a previous occasion, when the Lord Jesus foretold His resurrection, the disciples were baffled: “they did not understand...and were afraid to ask him” (Mk. 9:32).

Consequently, now the Lord simply replies, “I tell you the truth, you will weep and mourn, but the world will rejoice.” He impresses upon them both the deep sense of loss they will experience, as well as the joy the unbelieving world will experience; He does so in order to ensure that the disciples will not be taken by surprise and become dumbfounded by this unexpected reversal of emotions they and the world will undergo. Again, the Lord immediately assures the disciples that, although they will grieve, “your grief will be turned into joy.”

To bring out both the depths of their coming anguish, and the heights of their subsequent joy, Christ supplies the illustration of a woman giving birth to a child: “When a woman gives birth to a child she has pain (Xυπη).” Just as the woman experiences intense physical pain in the process of childbirth, so the disciples are about to experience intense emotional pain, (note that the same Greek word is used to describe both the disciples’ anguish and that of the pregnant woman). Unable at present to comprehend the fact that the resurrection shall soon follow the crucifixion, during that interval the disciples are destined to experience an almost unbearable weight of emotional turmoil and sorrow.

“But,” Christ continues, “when the child is delivered, she no longer remembers the anguish; because of the joy that a child has been brought into the world.” The joy at the birth of the child far exceeds the pain of childbirth, so much so that the former pain is forgotten and replaced by exhilarating joy. So shall it be with the disciples: “your heart will rejoice, and no one will take your joy away from you.” The reason for this joy is the fact that “I will see you again.” What is in store for the disciples beyond their anguish is a joyful reunion with their Lord. The result of this reunion will be deep joy: “your heart shall rejoice!” Here is the experience of joy in the very depths of their being. A further result will be abiding joy: “no one will take your joy away from you.” It will prove to be an everlasting joy that can never be taken away, for it shall be the result of the finished work of Christ and our eternal reunion with Him in the glory of His Father’s kingdom.

It is of great importance to realize that there is a direct connection between the personal resurrection of Jesus Christ and the final resurrection of His people on the last day: “But now [the fact is] Christ has been raised from the dead, the first fruits of those who have fallen asleep [in death]... ²³But each in his own turn: the first fruits, [which is] Christ; then those who belong to Christ when he appears [in glory]” (1 Cor. 15:20,23). Thus, when the disciples saw the risen Lord following His resurrection, they were experiencing a glimpse, a foretaste, of His final appearance in power and great glory at the end of the age. The things they experienced at their post-resurrection reunion with Christ were a foretaste of what the whole body of believers will experience in its full dimension when Christ returns in glory. At that time shall our Lord’s words recorded in verse twenty-two be fulfilled in all of their blessed fullness: “I will see you again, and your heart will rejoice, and no one will take your joy away from you.”

The hymn writer, Frances R. Havergal, well expresses the joy we shall experience in the fullest degree on the day of our Lord's appearing in glory:

Thou art coming, Thou art coming;
We shall meet Thee on Thy way.
We shall see Thee, we shall know Thee,
We shall bless Thee, we shall show Thee,
All our hearts could never say.
What an anthem that will be,
Ringing out our love to Thee,
Pouring out our rapture sweet
At Thine own all-glorious feet.

In accordance with our Lord’s invitation, we are to request the Father to apply these graces and promises to our lives and help us avail ourselves of them.

Christ Assures Us of Access to the Heavenly Father←⤒🔗

Referring first and foremost to the day of His resurrection, and His post-resurrection appearances to His disciples, at which time they will be reunited, the Lord declares, “On that day you will not ask me anything.” In light of the resurrection, the meaning of His presently enigmatic statements will become evident. But since His resurrection is the “first fruits” of the final resurrection, “that day” should also be understood as a reference to the final day of His appearing, As the Apostle Paul expresses it, “At present we see an obscure image in a mirror, but then [we will see] face to face. At present I know [things] partially; but then I will know fully, just as I am fully known” (1 Cor. 13:12).

Whereas the disciples had been desirous of asking Christ to explain the things about which they were perplexed (vs. 16-18), the Lord now invites His disciples to bring their requests to the Father, with the assurance: “if you shall ask the Father for anything, he will give it to you in my name.” Notice that whereas the disciples had questions to which they desired answers, Christ seems to be speaking more about bringing to the Father needs that require attention. The fact that the Father shall “give,” or supply, what the disciples request in Christ’s name, not only indicates their approaching the Father on the basis of Christ’s standing with the Father, but also implies that the request will be made in compliance with Christ’s will. To ask in Christ’s name means not only to ask on the basis of Christ’s authority, but also in harmony with the mind and will of the holy Son of God.

“Up to now,” the disciples “have asked nothing in my name.” This is due to the fact that Christ has been with them: they have either looked directly to Him to meet their needs, or have depended on Him to bring their needs before His Father. Here we might take into consideration the words of Martha that she addresses to the Lord when they stood at the gravesite of her brother, Lazarus: “I know that even now God will give you whatever you ask of him” (Jn. 11:22). But now, in anticipation of His earthly departure from the disciples by means of His ascension, the Lord Jesus is granting them direct access to the Father.

The disciples are encouraged to ask, with the assurance that “you shall receive, so that your joy may be made full.” Here we find the same phrase that the Lord used previously: “I have told you these things so that my joy may be in you and your joy may be made full” (Jn. 15:11). In that context, He was speaking of a joy that results from obedience to His commandments: “If you keep my commandments, you will abide in my love; just as I have kept my Father’s commandments and abide in his love” (Jn. 15:10). Consequently, what He is speaking about is the joy of holding communion with both the Son and the Father, a fellowship that is based on obedience to Christ’s commandments. In light of our Lord’s previous teaching, it becomes evident that what He encourages His disciples to ask of the Father are those things that assist them in their Christian life of commitment to Christ with the blessed fellowship that results from that life.

The writer to the Hebrews exhorts us, “Therefore, since we have a great high priest who has gone through the heavens, Jesus the Son of God... ¹⁶Let us then approach the throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need” (Heb. 4:14,16). Likewise, the Apostle Peter informs us that the Father has made available to us all that we need for a life of godliness:

His divine power has given us everything pertaining to life and godliness...⁴together with [these things] there has been given to us precious and very great promises, so that by these things you may share in the divine nature, having escaped from the corruption that is in the world caused by [evil] desire. 2 Pet. 1:3-4

The Lord assures His disciples of our personal access to the Father in His name: “On that day [i.e. the “day” of His resurrection and subsequent ascension], you [personally] will ask in my name. I am not telling you that I will ask the Father on your behalf.” That is to say, there will no longer be the need for our petitions to be delivered to the Father by Christ on our behalf. On the contrary, because “the Father himself loves you,” by virtue of our relationship to His Son, (“because you have loved me and have believed that I came forth from the Father”), we may approach the Father directly, but always coming in Jesus’ name.

Christ Assures Us of His Victory Over the World←⤒🔗

When Jesus tells His disciples, “I have spoken these things to you in a parable,” He is referring to His use of the illustration of the woman giving birth as a way of describing what lies in store for them. But He goes on to assure them, “The hour is coming when I will no longer speak to you in parables, but I will speak to you in plain language about the Father.” This teaching in “plain language” is a reference to the apostolic teaching contained in the New Testament epistles; although much of that teaching has a depth of theological content that may be hard to fathom, the fact is that it is given in propositional language, rather than parabolic language.

When He goes on to inform them that has He come forth from the Father and is now about to return to the Father (vs. 28), the disciples express their confidence in Him: “Now we know that you know all things and you do not need anyone to ask you [anything]. Because of this we believe that you have come forth from God.” The fact that Christ has known what was on their mind and has answered their unexpressed questions (vs. 17-ff.), has convinced them of His divine origin as the Son of God.

But no sooner do the disciples express their confidence in Him than Jesus informs them that they are about to betray Him: “Listen, the hour is coming, in fact it has come, when you shall be scattered, each one to his own home, and shall forsake me.” The disciples still have not grasped the severity of the trial that they are about to encounter. Although His disciples are about to forsake Him, Jesus goes on to assure them that He is not utterly forsaken, “because the Father is with me.” Once again, He is assuring them that the cross is not the evidence that the Father has abandoned Him for crimes He has committed (cf. Jn. 14:30-31), although on the cross He willingly experiences such abandonment in obedience to the Father for our salvation (Mk. 15:34).

Our Lord now closes His present discourse with the words, “I have told you these things so that in me you may have peace. In the world you have tribulation. But have courage; I have overcome the world” (vs. 33). The phrase, “these things,” refers to the entire content of this discourse, (the promise of the Counselor, the assurance of a joyful reunion of the disciples with the Lord, the blessing of access to the Father), but “these things” must also include the revelation of the disciples’ betrayal. The fact that the foretelling of the disciples’ betrayal is immediately followed by the assurance that “in me you may have peace,” implies that there can be, and will be, forgiveness and restoration. Furthermore, if their upcoming betrayal would have resulted in the permanent severance of Christ’s relationship with the disciples, He would not have given them the previous reasons for confidence provided in this passage.

The Lord’s knowledge that His disciples will betray Him in their upcoming hour of trial, but nevertheless, the fact that He will not disown them, should serve to give them peace: the assurance of His unfailing commitment to them, and the assurance that their upcoming betrayal will not mark the end of their relationship. We should remember that what Christ now says to all His disciples, He had previously spoken of Peter individually (Jn. 13:36-38), with the assurance that there would be a restoration (Lk. 22:31-34). Christ assures His disciples that “in me you may have peace.” By placing our faith in Christ, we may have peace: the security of knowing that we are loved by Him, we are accepted by Him, are sins are forgiven by Him.

Indeed, the purpose of this entire discourse is so that “in me you may have peace.” That is to say, by placing their faith in Christ, the One who is all-knowing, ever-faithful to His own, the object of the Father’s love, and all-conquering, they, (and every Christian) may have genuine peace.

But, having assured His disciples of their relationship with Him, our Lord goes on to immediately warn them, “In the world you have tribulation.” “Tribulation,” as used in Scripture, refers to the opposition one encounters because of his identification with Christ. The Greek word (θλιψιs), translated, tribulation,” literally means, “pressure, or, intense pressure.” In John 16:21 the same word is used to describe a woman’s birth pains during the time of delivery.

The Christian may expect to encounter “tribulation” from the world. The world is constantly trying to squeeze the Christian into its mold, a spiritual phenomenon against which the Apostle Paul warns the church: “Do not be conformed to the pattern of this world, but be transformed by the renewing of your mind” (Rom. 12:2). The other thing the world seeks to do is attempt to squeeze the Christian out of its presence. Addressing this spiritual phenomenon, the Lord Jesus declares, “Blessed are you when men hate you, when they exclude you and insult you and reject your name as evil, for the sake of the Son of man. ²³Rejoice in that day and leap [for joy], because great is your reward in heaven” (Lk. 6:22-23). Sometimes this is all done very subtly: act like the crowd to be accepted by the crowd or else be ostracized by the crowd; speak like the crowd, or the crowd will speak against you in mockery or slander; at other times it is done by outright persecution.

However, His warning with regard to tribulation is not His last word. Our Lord concludes His present discourse with the wonderful assurance: “I have overcome the world.” The Greek verb, “to conquer,” or, “to overcome,” occurs in the Greek perfect tense, indicating an action or state of being that is continuous and permanent. Our Lord’s victory over sin and over the devil is a lasting victory, one that cannot be overturned; it is a victory that lasts not just for a moment of time, but for all eternity.

Note the combination of our Lord’s statements recorded in verse thirty-three: “in the world you have tribulation...but have courage...I have conquered the world.” As we live our lives for Christ in this present world the spiritual battle at times may rage; but our Lord proclaims, “have courage. I have overcome the world.”

The Westminster Shorter Catechism, Question 26, asks: How does Christ execute the office of a king? It then gives the following answer: Christ executes the office of a king, in subduing us to himself, in ruling and defending us, and in restraining and conquering all his and our enemies.

Discussion Questions←⤒🔗

1. How did the disciples react to the news that the Lord Jesus was about to depart and return to the Father (cf. Jn. 16:5-6)? Why is it better that our Lord has returned to the Father, as opposed to remaining with His disciples? See Jn. 16:7. Whereas Christ was physically present with His disciples, where will the Holy Spirit reside? See Jn. 14:17b. In contrast to Christ’s temporary bodily absence, what are we told about the Holy Spirit’s presence? See Jn. 14:16. What relationship do we have with Christ by means of the Holy Spirit? See Jn. 14:16a, 17a, 18. As a Christian, do you realize that by means of the Holy Spirit, you have a living, personal, and intimate relationship with Christ Himself?

But now I am going to the one who sent me; yet none of you asks me, Where are you going? ⁶But because I have told you these things your hearts have become filled with sorrow.Jn. 16:5­-6

Nevertheless, I tell you the truth, it is better for you that I go away; because if I do not go away, the Counselor will not come to you. But if I go, I will send him to you. Jn. 16:7

I will ask the Father, and he will give you another Counselor to be with you forever, ¹⁷the Spirit of truth. The world cannot receive him; because it does not see him, nor does it know him. [But] you know him; because he abides with you and will be in you. ¹⁸I will not leave you as orphans; I will come to you.Jn. 14:16-18

2. What will the Holy Spirit do that Christ was unable to do during the time of His earthly ministry? See Jn. 16:12-13a, 14. As a Christian, do you appreciate the ministry of the Holy Spirit, and are you relying on Him to bring you into a deeper knowledge of Christ as He, by means of the Scriptures, reveals more of Christ to you?

I have much more to tell you, but you cannot bear those things at this time. ¹³However, when he, the Spirit of truth, has come, he will guide you into all the truth. He will not speak of his own accord; on the contrary, he will [only] declare the things he hears, and he will reveal to you the things that are still to come. ¹⁴He will glorify me, because he will take what is mine and reveal it to you. Jn. 16:12-14

3. Although the Lord is about to be removed from His disciples by means of the crucifixion, what assurance does He give them? See Jn. 16:16. When was this promise initially fulfilled? Note Jn. 20:19-20 When shall this promise be realized in all of its wonderful fullness? Note 2 Thess. 1:7, 10. What prayer should this elicit from the very depths of our being? See Rev. 22:20. What effect will this reunion have upon His disciples? See Jn. 16:20. How does Christ describe the joy we have as a result of His resurrection, a joy to be fully experienced with His return in glory? See Jn. 16:22b,

In a little while you will no longer see me; and then after a little while, you will see me [again]. Jn. 16:16

On the evening of that first [day] of the week, when the disciples were together, with the doors locked for fear of the Jews, Jesus came and stood among them and said, Peace be with you. ²⁰After he had said this, he showed them his hands and his side. The disciples rejoiced when they saw the Lord.Jn. 20:19-20

⁷...when the Lord Jesus is revealed from heaven with His mighty angels... ¹⁰when he comes, in that Day, to be glorified in his saints and to be marveled at by all those who believe... 2 Thess. 1:7, 10

He [i.e. the Lord Jesus] who bears witness to these things says, 'Yes, indeed, I am coming without delay!' Amen! Come, Lord Jesus! Rev. 22:20

I tell you the truth, you will weep and mourn, but the world will rejoice. You will grieve, but your grief will be turned into joy. Jn. 16:20

So it is that you will now have grief; but I will see you again, and your heart will rejoice, and no one will take your joy away from you. Jn. 16:22

4. As a result of our Lord’s return to the Father, upon the completion of His work of atonement, what new privilege do we now have? See Jn. 16:26; cp. Eph. 2:18. Whereas previously, Christ alone could approach the Father on behalf of the disciples, now we have direct access to the Father; nevertheless, in whose name must we approach the Father? See Jn. 16:26a; also, vs. 24. Why must this be the case? Note Matt. 3:17; also, Heb. 7:25,

On that day, you will ask [the Father] in my name... Jn. 16:26a

through [Christ] we...have access to the Father by one Spirit. Eph. 2:18

Up to now you have asked nothing in my name; ask, and you shall receive, so that your joy may be made full. Jn. 16:24

At the time of Jesus’ baptism,

a voice came from heaven, saying, 'This is my beloved Son, in whom I am well pleased.' Matt. 3:17

Therefore, he is also able to save to the uttermost those who come to God through him, since he always lives to make intercession for them. Heb. 7:25

5. What must the Christian expect as he lives in this present world? See Jn. 16:33b.As a Christian, are you taken by surprise when you encounter opposition because of your allegiance to Christ? What is our Lord’s command (cf. Jn. 16:33c), and what is the reason that we can have such courage (cf. Jn. 16:33d)? What does the Apostle Paul testify about us (cf. Rom. 8:37); why is this true? See Rom. 8:38-39,

I have told you these things so that in me you may have peace. In the world you have tribulation. But have courage; I have overcome the world. Jn. 16:33

With reference to the multitude of tribulations the Christian may encounter in this world, the Apostle Paul assure us,

Yet in all these things we are more than conquerors through him who loved us. ³⁸For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, ³⁹nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord. Rom. 8:37­-39

In these verses, the Son makes two requests of the Father. The first (vs. 1), is that the Father would glorify His Son.