Down to Earth But Heavenly Minded

What does John Chapter 16 mean?

At the end of chapter 15, Jesus was predicting both persecution (John 15:18–21) and the coming of the Holy Spirit (John 15:26–27). As He closes out His final teaching of the Last Supper (John 13:15), Christ both begins and ends with a call to endure hardships, knowing that in Him we are ultimately victorious.

Several times in this discourse, Jesus has pointed out that He’s predicting hard times on purpose (John 13:19; 14:25). He intends to remind His followers that difficult times are no surprise—least of all to God. Knowing that a hardship was expected, and planned for, greatly lessens the fear we feel when the moment arrives. In the case of persecution against Christians, this can be severe. Jesus indicates that those who follow Him shouldn’t be surprised if nonbelievers want to excommunicate them, or even execute them. In those moments, believers can take comfort in knowing Jesus is in control (John 16:1–4).

Christ then returns to the coming of the Holy Spirit. The idea that Jesus is leaving, naturally makes His followers sad and fearful. However, that selfishness is the focus of their reaction. They aren’t considering Jesus’ experience, or what it might mean; they’re only worried about being left alone. Still, Jesus claims there is an advantage to Him leaving. So long as Christ is physically present, His followers will be tempted to see their faith as something external, or even political. The work of the Holy Spirit, however, will not only guide believers towards truth, it will establish a personal faith “within” all who have faith in Christ (John 16:5–15).

Modern believers have the benefit of hindsight. We read the description of Jesus’ arrest (John 18:1–3) and crucifixion (John 19:18) knowing He will be resurrected (John 20:19). The disciples originally listening to Jesus didn’t have that perspective. That three-day period (John 2:19) will fill them with unimaginable sorrow, fear, and doubt. Jesus compares this to the experience of a woman in childbirth. During labor, pain is almost the only thing a woman can process. However, once the baby is born, agony is no longer the center of her attention. She doesn’t literally lose all memory of the pain, but the joy of a newborn vastly outweighs memories of labor. The same will be true for Jesus’ followers: they will quickly move through extreme pain and into tremendous joy (John 16:16–24).

Parables are a useful teaching tool, since they summarize complex subjects in short, easily remembered blocks. This is the same reason teachers use songs and poems to instruct young children. Jesus has used parables to establish many of His teachings, but that leaves some understanding yet to be realized. It also makes it more clear which people are not interested in truth, at all (Matthew 13:13). Jesus has been speaking more plainly in this discourse, so the disciples seem to think that this is the moment of clarity Jesus has predicted (John 16:25–30).

Christ responds to that overconfidence much the same way He did when Peter declared his loyalty (John 13:36–38). The hard times to come will cause every one of these men to scatter and abandon Jesus (Matthew 26:31; Mark 14:27). All the same, Jesus has confidence in His mission. He ends this long record of instruction with a powerful encouragement: that the world will bring suffering, but for those who believe in Christ (John 3:16–18; 14:6), He has already obtained ultimate victory (John 16:31–33).

This uplifting idea helps transition the gospel of John into a record of Jesus’ High Priestly Prayer, in chapter 17.

Chapter Context
This completes the teaching portion of Jesus’ words during the Last Supper, begun in chapter 13. Christ echoes many of the themes of His earthly ministry. His focus is especially on encouragement: reminding the disciples that the hard times they will experience will end in victory. While they don’t clearly understand, the Holy Spirit will lead them in the right direction. This ends with Christ’s beloved declaration that He has “overcome the world.” That introduces the record of Jesus’ High Priestly Prayer in chapter 17, immediately before His arrest early in chapter 18.

Verse by Verse

Verse 1. “I have said all these things to you to keep you from falling away.

“These things” refers to the comments Jesus has been making to His disciples. They have just shared the Last Supper (John 13:1–5), and Christ is giving His final set of instructions prior to being arrested and crucified (John 15:1–17). Part of that teaching is the persecution these men—and by extension, all Christians—are liable to in an unbelieving world (John 15:18–25). The encouragement of Christ, in part, comes with the reminder that the Holy Spirit will be there with them, even in their suffering (John 15:26–27).

Here, Jesus explains a key reason why He lays out these dire predictions. Simply knowing something is coming makes it easier to endure. Few things inspire fear more than the unknown. Pain, setbacks, and other problems frighten us mostly because we don’t know the outcome. However, when we have advanced notice, and know they’re part of something controlled, our fear is reduced. Instead of panicking when trouble hits, we can take some comfort in knowing, “this is exactly what we expected…this is nothing out of control.”

Christ’s intent is for believers to remember these predictions when they suffer persecution. Without advance notice, believers might be tempted to think “this is not what I expected…did God know this would happen?” Instead, in hard times, Christians can say, “I don’t have to like this, but I know it’s part of God’s plan…and He has it all under control.” This is a point Jesus repeats often in this discourse (John 13:19; 14:25; 16:4).

Context Summary
John 16:1–4 completes a thought Jesus began at the end of chapter 15. He has been warning His disciples about the persecution they will face, due to their association with Him. His intention is not to frighten, but to reassure. The message seems dire: enemies will ostracize and even kill followers of Christ. However, knowing this was something God anticipated should give believers confidence that everything is under His control.

Verse 2. They will put you out of the synagogues. Indeed, the hour is coming when whoever kills you will think he is offering service to God.

Much of Jesus’ teaching flew in the face of legalists like the Pharisees (Matthew 5:20). His words were not, at all, contradictory to the Word of God (Matthew 5:17–19)—but religious leaders were not enthusiastic about His message (John 11:53). Jesus is preparing His followers to maintain faith in the face of persecution (Matthew 5:10–12; John 16:1). Instead of reacting in fear or panic, believers should respond to hardship by remembering that God knows exactly what is happening.

In the most immediate sense, those who followed Christ were subject to excommunication by their fellow Jews (John 9:22; Acts 8:1–3). In a broader sense, the full gospel is offensive to the arrogant, fallen human mind (Matthew 11:6; 1 Corinthians 1:18). People rejected the messages of John the Baptist (Matthew 11:18) and Jesus (Matthew 11:19), for entirely opposite reasons. In the same way, self-labelled “religious” people may dismiss biblical Christians as too strict, or too loose, and “put [them] out” as a result.

The most extreme version of this persecution is death. Some will be so opposed to the gospel, and so blinded by false religion, that they will see the murder of Christians as an act of righteousness. That might involve a literal deity, as with Islamic persecution of believers. The Greek phrase here is laterian prospherein—literally meaning “an offering of service.” The root word lateria is the same one used in Romans 12:1 to describe “service of worship” (NASB).

The passion that leads people to kill Christians can also be a false god, such as the Nazi or Communist ideals which have also led to the deaths of many Christians. Regardless of specific motives, Jesus is warning that opposition to His truth (John 14:6) can be both deadly and driven by intense emotion.

Verse 3. And they will do these things because they have not known the Father, nor me.

Jesus is warning His followers that persecution will come (John 16:1), and it may become brutally violent (John 16:2). The reason for giving these dire predictions is to strengthen faith. Believers should recognize that hardship is not something which catches God by surprise. Rather, this is exactly how He told us things would play out. In the previous verse, Christ pointed out that some of the most brutal oppression will come from those who think murdering Christians is an act of good!

Clearly, as stated here, those who assault believers do so because they, themselves, have no relationship with God. Earlier, Jesus pointed out that love for one another was a primary sign of faith (John 13:34–35). Here, we see the other side of that: hateful persecution of believers is a clear sign of someone—or a culture—disconnected from saving faith. Those who hate and harm believers do so because they are deeply, spiritually opposed to God and to His Son (1 Peter 2:3–4; John 15:18).

Verse 4. But I have said these things to you, that when their hour comes you may remember that I told them to you. “I did not say these things to you from the beginning, because I was with you.

As He prepares the disciples for His own impending arrest (John 18:1–3), Jesus has made it clear that what is about to happen is no surprise (John 16:1). Often in this discourse, He repeats the idea that He is deliberately saying these things, in advance, so His words will be remembered in times of crisis (John 13:19; 14:25). This is the same idea Jesus emphasizes here.

Fear of the unknown inspires intense fear. A person falling thousands of feet through the air would experience sheer terror—unless they knew a parachute would soon open. Of course, the experience will still be intense. But knowing what will happen, and realizing it’s part of a plan, greatly reduces our fear. Christians are meant to remember Jesus’ words when suffering persecution or hardship (John 16:33). Those experiences are not evidence that God has failed us or abandoned us. They’re merely reminders that He knew we’d be in those circumstances, and we should trust that He has planned accordingly.

This verse bridges the two ideas Jesus means to connect. Advance knowledge of persecution should ease our fears—and Jesus is about to leave His closest followers in order to fulfill His purpose on earth (John 16:5).

Verse 5. But now I am going to him who sent me, and none of you asks me, ‘Where are you going?’

Over the course of His ministry, Jesus has planted seeds of understanding that will take time to grow (John 2:22). He has spoken about His destiny, which is to be crucified and resurrected (John 12:31–32). However, most of those following Him have not fully understood this idea—they won’t until later (John 16:4). The hardest part of this process for the disciples will be adjusting to life without Jesus, in person, to be seen with their own eyes. After His resurrection, Jesus will ascend to heaven (Acts 1:8–9), and the disciples will be charged with establishing the early church (Matthew 28:19).

As Jesus continues, He will explain how His absence on earth allows for the work of the Holy Spirit (John 16:7–11).

In the short term, the disciples are too focused on their own fears to think clearly about what is happening. They aren’t even thinking about what all of this means for Jesus. Earlier, they had asked about Jesus leaving (John 13:36; 14:5). The real meaning of their question, however, was along the lines of “why are you leaving me? What will happen to me?” They have not asked because they want to know what will happen to Jesus (John 16:6).

The words are the same, but the meaning of these two phrases, in their respective contexts, is different. This, in fact, is the common understanding of the phrase “where are you going” in modern English. The person asking most typically means “why are you leaving?” and is not really asking about a destination. The disciples are worried about the fact that Christ plans to leave, not the destination to which He’s heading.

Context Summary
John 16:5–15 resumes an explanation of the work of the Holy Spirit. Jesus began to discuss this topic in John 15:26–27, before returning to the subject of persecution (John 16:1–4). Christ must leave the world, so His followers will learn to depend on the influence of the Holy Spirit. That Spirit will guide, judge, and speak in order to bring glory to God.

Verse 6. But because I have said these things to you, sorrow has filled your heart.

This partly clarifies what Jesus meant by His earlier statement: that the disciples have not asked “where are you going?” Those literal words, in fact, they have asked (John 13:36; 14:5). But their meaning, in both cases, was focused on their own needs. Those questions were focused on Jesus leaving, and their own fears, not any genuine concern over where Christ was headed. It’s important for modern readers to remember that the disciples did not have our advantage of hindsight. We can read about these events knowing exactly what will happen (John 20:19). They will struggle to put these ideas together until after Jesus is resurrected (John 2:22).

There is no question that recent statements by Jesus have been alarming. He has predicted, again, His own departure (John 16:5), His betrayal by a friend (John 13:21), and the impending persecution these men will face (John 16:1–4). Despite His reassurances (John 14:1–4), they are afraid. Christ knows that grief will be their natural response. His words are not meant to shame them for those feelings, but to encourage them to maintain faith. What is about to happen is part of God’s plan to transform the entire world (John 16:7–11).

Verse 7. Nevertheless, I tell you the truth: it is to your advantage that I go away, for if I do not go away, the Helper will not come to you. But if I go, I will send him to you.

This statement is difficult to understand, at first. It almost certainly would have been baffling to the disciples. The idea that Jesus is leaving (John 16:5) understandably makes these men both fearful and sad (John 16:7). The suggestion that Jesus leaving is somehow beneficial was probably absurd, in their minds. However, in order to complete His atonement for sin, it would be necessary for Jesus to leave (John 12:31–32).

The “advantage” of Jesus leaving is also tied to the specific role of the Holy Spirit. In prior verses, Jesus referred to the Helper—meaning the Holy Spirit (John 14:16–17, 26; 15:26–27).

So long as Jesus is there, in person, the object of the disciples’ faith would always be a tangible, external person. That’s not necessarily bad. However, it means they would constantly depend on Him to direct them, or to answer their questions. Their own thoughts and conscience would perpetually be pushed aside, in favor of asking Jesus for His judgment. When He is not physically present, they would feel incomplete.

In short, Jesus’ physical presence in some sense limits the depth of their reliance on God. It also limits how many people Jesus can influence at once. The Holy Spirit, on the other hand, completely fulfills the prediction given in Jeremiah 31:31–34:

“Behold, the days are coming, declares the LORD, when I will make a new covenant with the house of Israel and the house of Judah…I will put my law within them, and I will write it on their hearts. And I will be their God, and they shall be my people. And no longer shall each one teach his neighbor and each his brother, saying, ‘Know the LORD,’ for they shall all know me, from the least of them to the greatest, declares the LORD. For I will forgive their iniquity, and I will remember their sin no more.”

The Holy Spirit, the Helper, provides the ability for each Christian to have constant, personal, immediate, indwelling contact with God. Instead of relying on someone “outside” of themselves, believers in Christ can focus on the voice of God “inside” their hearts, as He dwells with them (John 14:17). That doesn’t make Christians infallible or all-knowing (Colossians 2:8; 2 Corinthians 13:5). It does mean that we have the advantage of His influence, so far as we’re willing to submit to it (1 Corinthians 2:14–16).

Verse 8. And when he comes, he will convict the world concerning sin and righteousness and judgment:

The coming of the Holy Spirit has been predicted several times in this discourse (John 14:16–17, 26; 15:26–27; 16:7). In earlier statements, Jesus referred to this “Helper” who assists believers in various ways. Here, He explains another purpose of that Spirit. Christians often speak of conviction in a purely spiritual sense: the conscience-driven sensation of making a moral error. Conviction of the Holy Spirit, in that sense, is only associated with those who are saved (1 Corinthians 2:14–16).

However, the literal Greek term elenxei also means to “rebuke, convince, or accuse.” So far as the unbelieving world is concerned, the Holy Spirit will bring accusation and exposure regarding their sin. The example of Christ, and the influence of the Holy Spirit in the lives of believers, will point out the truths of sin and righteousness to the entire world (John 13:35; Matthew 5:11–16; 1 Peter 3:15, 4:3–4). This will go beyond the obvious aspects of creation (Romans 1:18–20) and leave those who refuse to seek God with even less excuse (Matthew 7:7–8).

Here, Jesus refers to three specific facets of this conviction: sin, righteousness, and judgment. The following verses will add detail to each.

Verse 9. concerning sin, because they do not believe in me;

Jesus has repeatedly predicted the coming of the Holy Spirit (John 14:16–17, 26; 15:26–27; 16:7). In the prior verse, He alluded to three aspects in which the Holy Spirit would “convict” the world (John 16:8). While Christians often speak of spiritual conviction (1 Corinthians 2:14–16), the literal Greek term elenxei also refers to accusation or rebuke. In that sense, the Holy Spirit will bring a form of “conviction” to the entire world. In this verse, Christ details the meaning of the Holy Spirit bringing the world conviction concerning sin.

Rejection of God, and of His Son, could be construed as the ultimate sin. The life, death, and resurrection of Jesus make God’s plan clear (John 3:18, 36; 15:22, 24). The Holy Spirit will influence the lives of believers (Matthew 5:11–16) to spread that message. Followers of Christ, empowered by that Spirit, will carry Jesus’ teaching around the world (Matthew 28:19). Ultimately, there is ample evidence in nature itself (Romans 1:18–20; Psalm 19:1) that people ought to seek God. Seeing and hearing the message of Christ-followers “convicts” those who ignore it (John 9:41).

This is the aspect of the Holy Spirit’s “conviction” that most offends non-believers. It’s one thing to suggest that Christ offers an example of good deeds (John 16:10), or that evil is in some sense going to be punished (John 16:11). What truly enrages many people is the claim that they are guilty of moral wrongdoing and are therefore subject to God’s judgment. So far as believers live out the influence of the Holy Spirit, that conviction will inspire hatred and anger from the unbelieving world (1 Peter 4:3–4; John 16:1–4).

Verse 10. concerning righteousness, because I go to the Father, and you will see me no longer;

The Holy Spirit will come after Jesus leaves earth (John 14:16–17, 26; 15:26–27; 16:7). This arrival will fully occur at Pentecost (Acts 2:1–4). Jesus has noted that the Holy Spirit will “convict” the world (John 16:8). This implies something different than the way the Spirit influences the thoughts and feelings of Christians (2 Corinthians 2:14–16). The prior verse specified the first of three ways in which the Holy Spirit convicts the world: about sin (John 16:9). Here, Christ explains the second aspect: conviction about righteousness.

Legitimate influence from the Holy Spirit will always lead a person towards truth. Jesus often stressed the importance of His followers living out the goodness of God (John 13:35; Matthew 5:11–16). The influence of the Holy Spirit, in the lives of godly people, is meant to demonstrate God’s will and His truth—often to the frustration of nonbelievers (1 Peter 4:3–4). Reliance on the Holy Spirit, leading to obedience to God, eventually proves itself as righteousness (Matthew 11:18–19).

Whether it’s by upholding the goodness of godly behavior, or proving the evil of sin, the Holy Spirit will “convict the world” on the subject of righteousness. Christ’s resurrection from the dead was miraculous proof that His enemies (John 11:53) were wrong about Him, and about their own righteousness (1 Corinthians 15:19–20).

Verse 11. concerning judgment, because the ruler of this world is judged.

Scripture explains three different ways (John 16:8) in which the Holy Spirit will convict the world. Speaking to the disciples, Jesus has given details on two of these facets: conviction of sin (John 16:9) and conviction of righteousness (John 16:10). Here, He refers to the third, which involves judgment on the spiritual leader of the fallen world: Satan.

Jesus’ enemies had Him put to death (John 11:53), thinking that would prove their own moral superiority. As it turned out, Christ was resurrected from the dead (1 Corinthians 15:19–20), proving them wrong. The resurrection of Christ served as a miraculous statement: those who rejected Christ are condemned (Colossians 2:15). In this specific sense, the work of the Holy Spirit will serve to constantly remind all who oppose Christ that they are subject to judgment.

That judgment starts with Satan himself (Hebrews 2:14). However, it also extends to anyone who chooses to side with the world, and its ruler, over obedience to the Son of God (Acts 17:30–31; John 3:36).

Verse 12. “I still have many things to say to you, but you cannot bear them now.

In this passage, Jesus has been explaining the coming and work of the Holy Spirit (John 16:5–7). That includes the ways in which the Spirit will “convict” the unbelieving world (John 16:8–11). A main reason Christ has made these comments is to prepare His disciples for the hard times to come (John 16:1–4). In the next few hours, they will see Him arrested and crucified (John 18:1–3; John 19:18). After Jesus is resurrected, they will have the help of the Holy Spirit (John 20:22), but they will still be subject to persecution. Knowing these hard times were predicted gives Christians reassurance that God is still in control.

A recurring theme in the Bible is that God understands our weaknesses. Jesus, in particular, can fully sympathize with human temptation since He experienced a human life (Hebrews 4:15–16). The recent discussion of Jesus leaving, and of hard times, almost certainly made the disciples nervous and afraid (John 16:6). Rather than overwhelm them with even more, Jesus knows when to stop. This, again, is one of the reasons God will send the Holy Spirit to encourage, teach, and remind these men of those things they can’t yet fully understand (John 16:13).

Verse 13. When the Spirit of truth comes, he will guide you into all the truth, for he will not speak on his own authority, but whatever he hears he will speak, and he will declare to you the things that are to come.

Here, again, Jesus refers to the Helper, the Holy Spirit, as the “Spirit of truth” (John 14:16; 15:26). Many aspects of Christ’s earthly ministry were misunderstood prior to His resurrection (John 2:22). The work of the Holy Spirit, especially in the lives of the apostles, was to clarify those events (1 Corinthians 2:10). In the lives of all Christian believers, the Holy Spirit provides insight that can’t be expected of those without His influence (1 Corinthians 2:14).

However, this influence of the Spirit does not impart instant or automatic wisdom. Christ does not say that the Spirit will immediately place the minds of believers into a state of spiritual perfection. Nor does it say the Spirit will totally replace a person’s thoughts or opinions. Rather, the Spirit “will speak,” “guides,” and “declares.” That influence can be resisted or even ignored: saved believers, even men like the apostles, can be wrong about spiritual matters (Galatians 2:11–14). Discipleship from other Christians (Matthew 28:19) and the use of the written Word (1 Corinthians 4:6) are crucial in all doctrinal discussions (Acts 8:31).

Jesus’ comments here also speak to the mutual relationship between God the Father, God the Son, and God the Holy Spirit.

Verse 14. He will glorify me, for he will take what is mine and declare it to you.

Christ is reassuring His closest disciples that when He leaves (John 12:32–33; 16:5), that physical absence will allow for the work of the Holy Spirit (John 16:7). Part of the Spirit’s ministry is to “convict” the world so that non-believers will be confronted with the realities of sin, righteousness, and judgment (John 16:8). In the lives of believers, the primary work of the Holy Spirit is to guide and direct us towards the truth (John 16:13).

That work of the Spirit glorifies Christ, which means it glorifies God. At the start of the gospel of John, Jesus’ ministry is described by saying “the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth” (John 1:14). What we see in Christ is a representation of God the Father (Hebrews 1:3).

When the Holy Spirit teaches us truth, it is speaking of Christ (John 14:6), just as it is speaking of the Father (John 16:13). When Jesus refers to “what is mine,” in this instance, it’s a reference to those truths.

Verse 15. All that the Father has is mine; therefore I said that he will take what is mine and declare it to you.

As Jesus prepares for His impending arrest and execution (John 18:1–3; 19:18), He reassures the disciples by predicting the coming of the Holy Spirit. Much of what Jesus has said was not understood by His closest followers (John 2:22; 16:17). Only after His resurrection, and with the empowerment of the Spirit, will they be able to fully grasp all that is happening (John 16:12–13).

In this statement, Jesus once again asserts that He is divine. Likewise, He refers to the Holy Spirit in tying together all three members of the Trinity (John 16:14). John began his gospel explaining that Jesus’ presence on earth gloriously presented the truth of God (John 1:14).

The guidance of the Holy Spirit will always lead a person towards or “into” truth. That does not mean every claim of inspiration is true—born-again Christians can be sincerely wrong (Galatians 2:11–14). Other spiritual voices can lead us astray (Galatians 1:8; 2 Corinthians 11:4). Discipleship and the written Word are crucial in the process of following God (Matthew 28:19; Acts 8:31; 1 Corinthians 4:6). However, the voice of the Spirit provides insight which is simply unavailable to those who are not believers (1 Corinthians 2:14).

Verse 16. “A little while, and you will see me no longer; and again a little while, and you will see me.”

This is part of Jesus’ final instructions to His closest disciples, on the night of His arrest (John 13:1–5; 18:1–3). Jesus has predicted His absence several times (John 14:3–4; 16:5). This is consistent with His earlier explanations that the Messiah was sent, in part, as a sacrifice (Mark 8:31). However, the disciples don’t fully understand (John 16:17–18). Much of that confusion is because they don’t have the benefit of hindsight—they have not yet witnessed everything that is about to happen (John 2:22). It’s also because they don’t yet have the influence of the Holy Spirit, who will help them grasp these things (John 16:13).

This remark is another which stumps the disciples. Since Christ has spoken very recently about leaving, that aspect is less obscure. What seems to confuse these men most is the idea that after some time, they will again see Christ. Most likely, Jesus is referring to the time between His resurrection (John 20:19) and His ascension (Acts 1:6–9). During that 40-day period (Acts 1:3), He will once again be visible and present with the disciples on earth.

Context Summary
John 16:16–24 once again reminds the disciples that Christ must suffer and die for the sins of the world (Mark 8:31). The days ahead will be especially dark and frightening for those who so closely followed Jesus. Yet the outcome will be powerful and world changing. Jesus explains this using the analogy of childbirth. The process of giving birth is painful—but the reward is immeasurably valuable. Afterwards, joy over the new birth far outweighs memories of the painful birth process.

Verse 17. So some of his disciples said to one another, “What is this that he says to us, ‘A little while, and you will not see me, and again a little while, and you will see me’; and, ‘because I am going to the Father’?”

It’s tempting—and unfair—for modern readers to look back at Jesus’ closest followers, the Twelve, with scorn. They frequently respond to Jesus’ teachings with confusion, or even resistance (Matthew 16:21–23). However, we have the benefit of hindsight; we have a clear understanding of exactly what is about to happen (Luke 1:1–4). The men hearing from Christ during this Last Supper (John 13:1–5) don’t have those advantages. They won’t have clarity until after everything has happened (John 2:22), and they are guided by the Holy Spirit (John 16:13).

The statement Jesus has just made is especially confusing for His disciples (John 16:16). Many of His recent comments mentioned leaving (John 16:7, 10), but now He has referred to being seen again, after a short while. What they don’t know yet, is that after Jesus is arrested (John 18:1–3) and crucified (John 19:18), He will be resurrected (John 20:19), and appear to them for 40 days prior to ascending into heaven (Acts 1:3–9).

Jesus will take note of their struggle, however, and provide some clarity in the upcoming verses (John 16:19–20).

Verse 18. So they were saying, “What does he mean by ‘a little while’? We do not know what he is talking about.”

When Christ spoke to His closest followers about dying at the hands of His enemies (Mark 8:31), they often responded with confusion or open rejection (Matthew 16:21–23). In the hours just before His arrest (John 18:1–3), Jesus is reassuring His disciples by promising the presence of the Holy Spirit (John 16:8–13). As part of that, He has again referred to leaving them (John 16:7, 10). However, He also noted that He would be seen, once again, after a short time (John 16:16). The second part of that statement seems to be what mostly concerned the disciples in this moment.

Only after Jesus is resurrected (John 20:19) will these men begin to fully understand all that’s happening (John 2:22). The work of the Holy Spirit, in fact, will be key to their knowledge (John 15:26–27). For now, they’re baffled, and seem to argue about what these words might mean (John 16:17); the Greek words translated as “They were saying” are in a tense which implies an ongoing process, perhaps a debate or an argument. Still, they don’t directly ask Christ about it. Jesus will notice this, however, and offer a helpful perspective (John 16:19–20).

Verse 19. Jesus knew that they wanted to ask him, so he said to them, “Is this what you are asking yourselves, what I meant by saying, ‘A little while and you will not see me, and again a little while and you will see me’?

The disciples don’t yet have the benefit of hindsight. As they listen to Jesus speaking at the Last Supper (John 13:1–5), they have not yet witnessed His arrest (John 18:1–3), crucifixion (John 19:18), and resurrection (John 20:19). They don’t yet have the guidance of the Holy Spirit (John 16:7, 13). They certainly don’t have the extensive resources which we, as modern believers, can access (Luke 1:1–4). So, when Jesus makes an obscure reference to being unseen, then seen, they are understandably confused (John 16:16–18).

Even though the disciples are debating with each other, and not Christ, He still knows exactly what they are struggling with (John 2:24–25; Luke 6:8). What Jesus explains in the next few verses doesn’t fully answer their question. However, it does provide more reassurance through perspective. The gist of His response is that these difficult experiences will be relatively brief, and joy over what is gained will vastly outweigh the suffering which was required (John 16:20–22).

Verse 20. Truly, truly, I say to you, you will weep and lament, but the world will rejoice. You will be sorrowful, but your sorrow will turn into joy.

Earlier in this discourse, Jesus reminded His followers that they would suffer persecution (John 16:1–4) and hatred (John 15:18–19) at the hands of unbelievers (John 15:21). However, He has also promised the coming of the Holy Spirit (John 16:7–13). As part of that reassurance, Jesus made a comment about being unseen, then seen, which particularly confused the disciples (John 16:16–19).

By referring again to the hatred of the world, and the anguish of His followers, Jesus makes it clear that what is about to happen will not be pleasant. There is no sense in which Jesus tells believers, “it’s not that bad,” or “you should be happy about this.” Rather, He teaches believers to look beyond their suffering, knowing that there is a greater purpose. In this case, the disciples will watch in horror as their Master is arrested and murdered (John 18:1–3; 19:18), only to be gloriously resurrected (John 20:19).

In the upcoming verses, Jesus will compare this to childbirth (John 16:21–22). No one with a shred of common sense tells a woman, “giving birth is not so bad,” or “you shouldn’t feel pain when you are in labor.” However, that suffering is not without purpose, or reward. After the pain is over, there is a blessing so profound that it outweighs memories of the pain. The memories aren’t gone, in any sense, but the rewarding result is joyful more so than the suffering was miserable. What the disciples will experience follows a similar pattern.

Verse 21. When a woman is giving birth, she has sorrow because her hour has come, but when she has delivered the baby, she no longer remembers the anguish, for joy that a human being has been born into the world.

This analogy is part of Jesus’ reassurance to His closest disciples. This statement is being made near the end of His teaching at the Last Supper (John 13:1–5). Soon Jesus will be arrested (John 18:1–3) and crucified (John 19:18). Though He will be resurrected (John 20:19), the days in between will be filled with fear and anguish for these men. In addition, Jesus has warned them—and, by extension, all future believers—about the persecution to be expected from the unbelieving world (John 16:1–3). His reason for the warning is so they don’t respond to those events in panic or surprise (John 16:4).

Most recently, Jesus has referred to the deep sorrow these men will experience, accompanied by the sadistic joy of the unbelieving world (John 15:21; 16:20). The uplifting aspect of this message is that their intense pain will soon turn into even-more-intense celebration. The analogy Christ uses here is that of a woman in childbirth.

Of course, Jesus is not suggesting a woman who has given birth literally does not remember it happened. In fact, it’s a cliché for mothers to remind children of the pain of labor, when the child is being unruly. The point in this passage is those negative experiences are immediately outweighed by the joy of the newborn baby. The birthing experience is intense, agonizing, and even frightening. Yet, in comparison to the love of a child, birth pain is relatively short-lived and more easily set aside.

The disciples will soon experience a similar pattern. There will be severe agony, terror, and uncertainty as the unbelieving world murders Christ and scatters His followers (Matthew 26:31; John 16:32). Yet, those three days of misery (John 2:19) will be followed by a faith so joyous and powerful (John 16:22) it will literally change the world (Acts 1:1–9).

Verse 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 from you.

As Christ explains the misery and persecution His followers can expect from the world (John 16:1–3), He also offers comfort. A crucial aspect of that encouragement is the fact that pain and suffering are temporary, as compared to the blessings offered by life in Christ (John 10:10; 14:6). Jesus has recently predicted that the disciples’ experience of His death and resurrection (John 18:1–3; 19:18; 20:19) will parallel that of a woman giving birth. The pain is intense, but relatively short-lived, and what comes after is a lasting and even-more-intense joy (John 16:20–21).

In the most immediate sense, Jesus also refers to the sorrow His closest followers feel as they hear His dire predictions (John 16:6, 12). He once again comforts them with a reminder—deliberately given in advance (John 16:4)—that they will see Him again (John 16:16). Over time, their faith in the risen Christ will be characterized by joy which even persecution and death cannot overcome (Acts 5:41; 8:8; 13:52; Luke 24:52).

Verse 23. In that day you will ask nothing of me. Truly, truly, I say to you, whatever you ask of the Father in my name, he will give it to you.

Despite the fears and doubts of the disciples (John 16:6, 12), Jesus has predicted that their sorrow will eventually lead to joy (John 16:20–22). In particular, this means the change these men will experience when they see Jesus alive and resurrected several days from now (John 20:19).

A common theme of Jesus’ earthly ministry was fielding questions from His closest followers. Much of what Jesus had to teach them would not make sense until after His resurrection (John 2:22; 6:60). They also did not yet have the influence of the Holy Spirit (John 16:13). So, in response to His comments and parables, they often posed questions (John 13:6; 14:5; 14:22; 16:19). At times, their reaction to Christ’s ministry was open disagreement (Matthew 16:21–23; John 13:36–38). So long as Jesus was there, in person, they could direct those concerns directly to Him.

When Jesus is raised from the dead (Mark 8:31), however, many of these questions will be answered. At that time, the issues which frustrate the disciples will be clear. As a result, they will “ask nothing of” Jesus. What Christ says in the next verses makes it clear this statement is not about prayer requests or material needs (John 16:26). It’s an additional promise that what seems blurry or obscure, for now, will soon be gloriously obvious (John 15:26–27).

Jesus also echoes the promise He gave earlier in this discourse: that requests offered in prayer, “in [His] name,” would be granted by God (John 14:13–14). The context for those answers is explicitly given—to ask something “in the name of Jesus” means to invoke His authority and His will. That means any request contrary to His will has no hope of being granted. Submission to God and obedience to His Son are the key elements in this promise—not a blanket promise to give us whatever we want.

The ending promise of this verse includes a repetition of the word amēn. This has remained almost unchanged from Aramaic through Greek and into English. Leading a statement with this term, and especially by repeating it, is a claim to first-hand knowledge of infallible truth.

Verse 24. Until now you have asked nothing in my name. Ask, and you will receive, that your joy may be full.

This is part of a conversation Jesus has on the night of His arrest (John 13:1–5; 18:1–3). Prior to this moment, He has given His followers instructions on how to pray, including the well-known formula often referred to as “The Lord’s Prayer” (Matthew 6:9–13). Until this night, in this conversation (John 14:13–14; 15:16), Jesus has not mentioned the idea of praying in His name, specifically.

This statement, from Jesus, officially endorses the idea of praying in His name: evoking His authority and His will in making requests known to God. That doesn’t suggest God automatically grants every demand attached to the phrase “in the name of Jesus.” Jesus makes this promise to those who pray “in” His name, not merely those who “use” His name. To pray “in” the name of Christ means doing so in harmony with His will and His nature. Not everything we want is what God wants for us. A major component of faith is recognizing that He sees and knows more than we do and has our eternally-best interests at heart (Matthew 7:9–11).

Christ encourages His followers to seek God, by making requests and desires known to God. This echoes His teaching from the Sermon on the Mount (Matthew 7:7–8). Within that same context, those who sincerely seek the will of God will experience the intense joy of faith (John 16:22; Acts 13:52).

Verse 25. “I have said these things to you in figures of speech. The hour is coming when I will no longer speak to you in figures of speech but will tell you plainly about the Father.

Teachers, especially for the young, know that stories and songs often serve as better teaching tools than a simple lecture. Rather than digging into technical terms or abstractions, they’re an easier way to connect a person to broad ideas. However, good teachers also know that those stories and songs need to be explained, in the right context, in order to be applied correctly (Mark 4:34).

For the same reason, much of what Jesus has taught the disciples has come in the form of parables. He is preparing them for His impending death and resurrection (John 18:1–3; 19:18; 20:19)—part of that includes some last-minute teaching (John 16:4). However, the way Jesus has spoken over their long discipleship has also been a way of preparing them. Using parables also deflects those who aren’t really interested in the truth, anyway (Matthew 13:13).

Another reason Christ taught using parables was His knowledge that some of those ideas would not be understood prior to His resurrection. After He is raised from the dead, many of these seemingly obscure stories will make sense (John 2:22; 6:60). At that time, when all these various predictions have been fulfilled, He will speak with these men in direct, plain language. Then, they will be ready to accept what He says without confusion, partly due to the influence of the Holy Spirit (John 16:12–13; 1 Corinthians 2:14–16).

This approach is echoed in a movie scene which is referenced often in American culture. In the film, a mentor promises to teach a bullied teen self-defense. But first, the boy is forced to perform menial tasks. Each chore involves repetitive, monotonous movements. Eventually, the boy is frustrated and demands to know when he’ll begin learning. The mentor responds by dramatically demonstrating the purpose of his methods. He reveals that those chore-related movements were all components of self-defense techniques. The boy needed to absorb the movements, in general, before he was ready to fully understand and apply them, in combination. Jesus’ parables were much less obscure, but still required time and perspective before they could be fully grasped.

Context Summary
John 16:25–33 completes Christ’s combination of encouragement and warning as He prepares the disciples for His impending arrest (John 18:1–3). This passage summarizes the general message of that discourse: that hardship and persecution will come, but believers should remain faithful, knowing this is all part of God’s knowledge and His will. Rather than reacting in panic or doubt, followers of Christ should feel a sense of peace. This confidence is inspired by knowledge that nothing they experience catches God by surprise. The expression “take heart” implies courage: knowing Christ’s victory overshadows all those troubles.

Verse 26. In that day you will ask in my name, and I do not say to you that I will ask the Father on your behalf;

Through the prophet Jeremiah, God predicted He would establish a new covenant with His people. This would replace the system of priests, temples, and sacrifices. The new covenant would be in the hearts of each individual person, allowing direct communication between them and God (Jeremiah 31:31–34). Hebrews chapter 8 further establishes how Christ is the fulfillment of this promised new covenant.

Jesus has promised His disciples that their understanding will drastically increase, after He is resurrected and the Holy Spirit has arrived (John 16:12–13). What was once spoken in vague proverbs will be made clear (John 16:25). The disciples have been commanded to pray “in the name of” Jesus (John 16:23–24). When they do so, through the indwelling of the Holy Spirit (John 14:16–17) and thanks to the reconciliation of Christ (1 Timothy 2:5), they will have direct communication with God. Discipleship with other believers will still be needed (Matthew 28:19; Acts 8:31), but those truths can be more directly stated.

The statement about asking the Father on the disciples’ behalf can be interpreted in two ways. One is that Jesus means He “will not” make requests to God the Father, meaning they can ask Him directly. The other option is that Christ means that His requests on their behalf go without saying: something like “I don’t have to tell you that…” Both have support from the surrounding context, though the idea of direct communication with God better fits the way Scripture describes the relationship between a believer and the Father (Matthew 27:51; Hebrews 9:8–12; 1 Peter 2:9).

Verse 27. for the Father himself loves you, because you have loved me and have believed that I came from God.

Christ is reassuring the disciples that they will better understand His teachings when they have the influence of the Holy Spirit (John 16:12–13; 16:25). In the prior verse, Jesus alluded to the intimate, immediate connection which the Spirit allows between God the Father and each individual believer (Jeremiah 31:31–34).

Jesus often noted the intimate connection between Himself and God the Father (John 10:30). A major theme of His preaching was that belief in Him—in Christ—was absolutely necessary in order to be reconciled with God (John 3:16–18, 36; 14:6). Scripture makes it clear that belief in Jesus is the one and only way for a person to know God (John 6:28–29). Those who don’t know Christ do not know God—and their rejection of His Son proves this (John 15:18–23).

Likewise, those who humbly follow God (John 14:15, 21) give evidence they are truly part of His people (John 14:23). Those who don’t submit to God won’t have the helpful influence of the Spirit (1 Corinthians 2:14–16) and will be more likely to misunderstand (Matthew 11:25–26).

Verse 28. I came from the Father and have come into the world, and now I am leaving the world and going to the Father.”

This sentence is a vague summary of Jesus’ entire earthly ministry. These are all ideas Christ has already explained, including His coming from God (John 6:38), incarnation into the world (John 8:42, 58), His prophesied death (Mark 8:31), and His eventual resurrection (John 2:19) and ascension (John 16:16).

In a sense, these are all points the disciples know, even if they don’t entirely understand. Despite questions or confusions, they accept what Jesus has been teaching as much as they are able (John 6:68; 16:8; Matthew 16:15–17). In this case, they will be eager to believe, but still miss the mark. What Jesus has said in the last few moments is direct, even blunt (John 16:12). That will lead the disciples to misinterpret the situation and think—even as Jesus is speaking—they already have the perspective which He has promised (John 16:29).

Verse 29. His disciples said, “Ah, now you are speaking plainly and not using figurative speech!

One of the promises Jesus made during the Last Supper was the ministry of the Holy Spirit (John 16:13). That influence would bring clarity to ideas which were once hard to understand (John 2:22; 6:60; 16:15). As part of that prediction, Jesus pointed out that what He once taught them in parables, He would later teach them in direct terms (John 16:25). While Jesus has given His closest followers more insight than He gave the crowds (Mark 4:34), He has not revealed every possible detail, yet (John 16:12). Of course, much of what Jesus has said in the last few moments has been very blunt. This leads the disciples to once again misinterpret; they think they have already arrived at this state of spiritual understanding.

It’s possible Jesus closest followers thought that He meant the teaching work of the Holy Spirit would be a momentary event. Or, that it would involve just one aspect of His ministry. Either way, they will reiterate their confidence in Christ’s knowledge (John 16:30), only to have Jesus once again bring them back to a state of humility (John 16:31).

Verse 30. Now we know that you know all things and do not need anyone to question you; this is why we believe that you came from God.”

Throughout Jesus’ earthly ministry, He has taught using parables and stories (Matthew 13:10–13; Mark 4:33–34). One reason for that tactic is that those stories are more likely to be remembered, and passed along, than dry explanations of theology. They are also ways for His followers to retain teachings which they could not fully understand at that moment (John 2:22). Using statements that require explanation also helps to weed out those who aren’t really interested in truth anyway (Matthew 13:13).

Much of what Jesus has said during this Last Supper (John 13:1–5) has been blunt. He has recently promised that He will communicate with the disciples in a more direct fashion (John 16:25–28). Their immediate reaction is to assume that the spiritual clarity promised by Jesus has already arrived (John 16:29). Here, they imply that what they now see and hear from Jesus fulfills that knowledge.

The disciples, in a sense, are telling Jesus they now understand all that He has been saying to them. His response, starting in the next verse, is like His reaction to Peter’s overconfidence (John 13:36–38). Christ will ask rhetorically—almost sarcastically—if it’s true that they now fully “believe” and understand these things (John 16:31). What these men have already forgotten is that they still have spiritual “birth pains” to experience before all is made clear (John 16:20–22, 32).

Verse 31. Jesus answered them, “Do you now believe?

Much of Jesus’ teaching could not be fully understood until after His resurrection (John 2:22) and with the help of the Holy Spirit (John 16:12–13). That didn’t stop the disciples from frequently being overconfident in their own understanding. Peter was sharply corrected by Christ earlier in this same conversation, for that reason (John 13:36–38). When Jesus began to promise that He would begin speaking plainly and directly to His followers (John 16:25), the disciples seem to have assumed they had already been given the spiritual clarity Jesus predicted (John 16:29–30).

Christ’s response is almost always translated in the form of a question. The upcoming context shows He knows the disciples fail to understand what is about to happen. This statement is challenging, and comes across as a gentle form of sarcasm: oh, you understand, do you? In truth, there is still a time of fear and doubt yet to come (John 16:20–22). Just as Peter had yet to go through his denial of Christ (John 13:36–38), the entire group of disciples will initially react to Jesus’ arrest (John 18:1–3) in fear and panic (John 16:32).

Verse 32. Behold, the hour is coming, indeed it has come, when you will be scattered, each to his own home, and will leave me alone. Yet I am not alone, for the Father is with me.

Earlier in this same conversation, Peter arrogantly declared he would follow Christ anywhere, even to his own death. Jesus responded by predicting Peter wouldn’t even remain loyal until sunrise (John 13:36–38). It’s not that Peter will never be brave and loyal; he just hasn’t arrived at that state, yet. After Christ’s resurrection (John 20:19), empowered by the Holy Spirit (John 16:13), Peter will be radically fearless in declaring Christ (Acts 4:13). One day, that faith will indeed lead to martyrdom (John 21:18).

Other gospels record the same prediction Jesus makes here (Matthew 26:31; Mark 14:27). When crisis arrives (John 18:1–3), every one of these men will abandon Jesus and flee in terror. This is also part of fulfilled prophecy. That Jesus will be left alone is prophesied by Isaiah (Isaiah 63:5). The phrasing found in Matthew and Mark more clearly implies a prophecy in Zechariah 13:7, referring to sheep scattering from the shepherd.

Despite being abandoned by His earthly friends, Jesus will not be entirely, infinitely alone. His relationship with God the Father will be the cornerstone of Jesus’ faith during the upcoming hardship (Matthew 26:39–42).

Verse 33. I have said these things to you, that in me you may have peace. In the world you will have tribulation. But take heart; I have overcome the world.”

Christ’s words, recorded here, are among the most cherished in the gospel of John. This statement combines teaching, remembrance, warning, and encouragement. Becoming a Christian does not guarantee an easy life. In fact, Jesus has made it clear that following Him can lead to persecution (John 16:1–4). The joy held by born-again believers comes from knowing that Christ has already obtained ultimate victory, and nothing in this world can undo that (Romans 8:38–39). That Christ made it clear, in advance, that hard times will come (John 15:20–21) should reassure believers: these situations do not take God by surprise.

Several times during the Last Supper, Jesus has pointed out that He is deliberately giving advance warning (John 13:19; 14:25; 16:4). His explicit purpose for this is encouragement; rather than reacting in fear or confusion, Christians should be aware that those experiences are part of God’s greater plan. The book of Hebrews, especially chapter 11, celebrates heroes of the faith who chose to “hold fast” and trust in God. That trust, Scripture shows, was well-placed, even if fulfillment of God’s promises didn’t come until after those believers had passed into eternity.

The “peace” Jesus speaks of is not worldly comfort, or even happiness. This is the confident “rest” (Matthew 11:28–30) believers experience when they set aside anxiety (Matthew 6:25–34), and trust God to work out His will.

As is common in both ancient literature and biblical prophecy, Jesus speaks of something guaranteed by God as if it has already happened. Prior to this Last Supper (John 13:1–5), Christ overcame the temptations of a human life (Hebrews 4:15) and the direct lures of Satan (Matthew 4:1–11). The greater victory, however, will come after His arrest (John 18:1–3) and crucifixion (John 19:18), when He is raised from the dead (John 20:19).

This final statement of confidence leads into one of the holiest portions of the Bible: Christ’s High Priestly Prayer in chapter 17.

End of Chapter 16.

Please Note:

The material use in this post, video is from BibleRef.com which is from Got Questions Ministries and is posted here to be read by Immersive reader in the Edge Browser. If you copy this material please follow these rules:

•Content from BibleRef.com may not be used for any commercial purposes, or as part of any commercial work, without explicit prior written consent from Got Questions ministries.

•Any use of our material should be properly credited; please make it clear the content is from BibleRef.com.

•BibleRef.com content may not be altered, modified, or otherwise changed unless such changes are specifically noted.