The Spirit and the World

By S. Lewis Johnson, Jr. [1]

An Exposition of John 16: 5–11

Introduction

The Lord Jesus has been speaking of His departure from the Eleven and the resulting persecution they may expect from the world. It is, therefore, natural that He should turn to a consideration of their resources in the coming struggles. And while they may expect to find some support from His comfort of them in their dread and despair, it is in the ministry of the Holy Spirit that their greatest support will be found.

His words confirm the contention of many Bible teachers that the present age may in a very true sense be called the age of the Holy Spirit His ministry comes into special focus in the age that was inaugurated by the coming of the Holy Spirit on the Day of Pentecost (cf. John 14:16–17; Acts 1:5; 2:1–13).

But now I go my way to him that sent me; and none of you asketh me, Whither goest thou? But because I have said these things unto you, sorrow hath filled your heart. 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. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged (John 16:5–11).

The Spirit Concerning Christ

Their Concern over the future (John 16:5-6; cf. 13:36)

Our Lord continues His discourse with the words, “But now I go my way to him that sent me; and none of you asketh me, Whither goest thou? But because I have said these things unto you, sorrow hath filled your heart” (vv. 5–6). One might think that the question of Peter in 13:36 and the words of Thomas in 14:5 would be sufficient to indicate an interest in His departure. How can He now say, “none of you asketh me, Whither goest thou?” The present tense in the verb “asketh,” however, probably refers to the immediate reaction to His present words. They are not asking Him now, “Whither goest thou?” Further, the other questions were asked selfishly, because they were asked from the standpoint of their loss alone. He would like another kind of question, one asked with His gain in view, the gain of returning to the right hand of the Father. The present tense, then, deals simply with the immediate reaction to His repetition of His intention to leave them. [2]

The modern church has occupied itself for decades with the questions surrounding the “historic Jesus,” and, of course, such interest is justified. But the significance of the ascended and glorified Lord has suffered to the detriment of the church of Jesus Christ. Strachan is right:

Exclusive interest to-day in the historic Jesus, as distinct from the risen and ascended Lord, still exemplifies this refusal to ask the question He desired His disciples to ask, Whither goest thou? We cannot understand Jesus, and the mind of Jesus, unless we take into account that He Himself did not regard His earthly life as a sufficient revelation. We must not only follow His actions and ponder His recorded sayings while on earth. We must follow Him in thought and faith. [3]

His Concern over Their future (John 16:7).

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.

It is true that the heavy picture of gloom and defeat will be corrected in measure by the knowledge of the resurrection (cf. Luke 24:52–53), but even greater provision is made for them in the coming of the Paraclete. To praise of God and joy over His blessing will be added power from on high (cf. Luke 24:49). Our Lord speaks of this in verse seven.

The Jews, and with them the Romans and the world, instinctively felt that with the execution of our Lord the field would be theirs and all would then move easily on the tracks of their desires. How mistaken they were! They had forgotten an important divine truth, namely, that God makes the wrath of men to praise Him (cf. Psa. 76:10). Little did they realize that they were carrying out the divine will, namely, that the Son should proceed through death and resurrection to the right hand of God. From there, having received from the Father the gift of the Spirit, He would pour Him out into the hearts of all the believers. Then, instead of One Spirit-indwelt Servant, they would have to contend with an entire body of them! And the Servant sits at the right hand of God to see that His promise regarding the church, “the gates of hell shall not prevail against it” (Matt. 16:18), shall be fulfilled. [4]

Two questions come to mind here. First, why is it expedient that Jesus go away before the Comforter comes? There are several answers.

1. In the first place, the death of the cross is necessary for the permanent indwelling of the Spirit, since the expiation for sin and the propitiation of the divine holiness must be accomplished.
2. Second, the continued personal presence of the Lord would eventually hinder their own personal development, in the sense that their faith should grow in strength and be able to lean upon Him even when He is not visibly present (cf. John 20:29; 1 Pet. 1:8). How could they grasp their faith union with Him as fully as they ought, as long as He was physically with them? The Church of Rome, because of its failure to move on to the resurrection of our Lord, still must have its earthly vicar, its images, sacrifices of the mass, its priests to offer them, and its outward works. [5]
3. Third, the Spirit must have a glorified Christ to glorify (cf. 7:37–39).
4. Fourth, it is now possible for the omnipresent, permanent indwelling of Christ through the Spirit to come to pass, as He has promised (cf. 14:16–17, 23; Gal. 2:20). They shall now have the power of the Spirit for the doing of His will. It was expedient that He go away!

The second question is closely related. Why must He go before the Spirit comes? The promise of the Spirit was given to the Federal Head of the people of God in behalf of the redeemed company (cf. Luke 24:49; Acts 1:4; 2:33; John 7:39). He must claim the promise for redeemed humanity as their Federal Head; in this way the fullness of the Abrahamic Covenant promise of blessing shall be attained (cf. Gal. 3:13, 14, 16, 29). [6]

The Spirit Concerning the World

And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged.

Convicting of Sin (John 16:8-9).

In the next section Jesus speaks of the Spirit’s work. This word follows naturally upon the preceding, since He has just told them to expect the world’s hatred, and to expect that the Holy Spirit would come and witness concerning Him (cf. 15:18–25; 16:1–4; 15:26–27; 16:5–7). The disciples were filled with dread and despair (cf. 16:6). How can they expect to deal with the hatred of the world? How can they make an impression upon the world by their witness concerning Him? So Jesus comforts and strengthens their faith with words concerning the Spirit’s work on the world. “He will reprove the world of sin, and of righteousness, and of judgment.” Through Him they will be able to take the offensive against the world, and they may expect to see the world under conviction, too.

The Spirit Convicts the World

But just what is meant by the word, “reprove” or “convict”? It probably does not mean simply to rebuke, since there is a perfectly good New Testament word for that concept, the verb ἐ̓πιτιμάω (epitimaō, cf. Matt. 26:22; Luke 23:40). That word may even be used for a rebuke issued to an innocent individual. It also may be used of a rebuke for one who just refuses to acknowledge his guilt. The word used in the text here is the word ἐλέγχω (elenchō), which refers to a rebuke that brings a measure of conviction, sometimes of conviction leading to the confession of sin, and at other times simply of conviction of guilt (cf. John 3:20; 8:46; Jude 15). The Spirit will “intensify the work of the conscience” through the disciples as they minister God’s Word. [7] Some commentators have suggested that the word should be rendered by reprove (AV), or convince, but the word convict seems more appropriate to me (cf. 8:46). The preposition “of,” which follows the verb may be rendered by “the facts about.’’ [8] But Barrett argues strongly that this sense, because it cannot be the sense of 8:46 (“Which of you convinceth me of sin?”), cannot be sustained. “Of” is probably best. [9]

Thus, the Spirit will be active in the ministry of the disciples in an even stronger way. He is already their helper and advocate (cf. 14:16–17), but He shall become in them a permanent prosecutor of the world in its sin.

This is the only place in the Bible in which the Spirit is said to perform a work on the world. Does “world” refer to all without exception? Hardly. It has the sense that it had in 1:9.

The World’s Sin

In the ninth verse our Lord affirms that the Spirit will convict of sin when He comes. This is the manward side of His ministry of conviction. There are several points to notice here. First, it is “sin” of which the Spirit shall bring conviction, not “sins.” It is the malady itself, and not simply the symptoms, that is in view.

The causal clause gives the “fundamental ground” of the conviction. [10] The ground of human sin is human unbelief. We might have expected a list of the ten commandments, but unbelief is the cause of sin. In fact, this is very appropriate for the simple reason that unbelief is the root and rationale (the very nature) of all sin. It is the reason for all sin, leading to rebellion against God, which in turn issues in immorality, or lawlessness in deed (cf. 1 John 3:4; John 6:28–29). One can see a vivid illustration of this pattern in the fall of man in the Garden of Eden. Sin began in unbelief of God’s word of admonition and instruction to Adam and Eve, issued in their rebellion of partaking of the forbidden fruit, and then climaxed in the murder of Abel.

There is very little right thinking about sin, for the world usually identifies the sinner as one who is guilty of some flagrant, outbreaking act of immorality. If one tells a man that he is a great sinner, then the man thinks that he is being accused of being a thief, an adulterer, a murderer, or someone similar. Without any of these outbreaking forms of sin there may be a deep and damning hatred of God in the human soul. There are many diseases that have no corresponding outward symptom. In the great plague that devastated London years ago, it is said that, if there appeared in the cheek just one little round red spot, that was the sign of certain death. Sin may not break out in flagrant disregard of the ten commandments, but the Holy God, looking from omniscient eyes into the heart of man beyond the outward piety and morality, may see lurking there a deadly hatred of Himself due to unbelief (cf. 3:18).

Sins of omission, things left undone, are just as much sin as sins of commission. In fact, three of the greatest accusations in the Word of God have to do with what is not done (cf. v. 9; Matt. 25:45; 1 Cor. 16:22). To be utterly indifferent, or to despise, the most exalted being in the universe, the Eternal Triune God, is to be guilty of infinite sin against an infinite being.

The climax of unbelief is unbelief in the Son, for He is the final and complete stage of the unfolding of the revelation of God (cf. Heb. 1:3).

Thus, we emphasize, second, that sin consists in not believing, not in doing wrong according to the thoughts of the world.

Convicting of Righteousness (John 16:10).

Of righteousness, because I go to my Father, and ye see me no more.

Many commentators take this to refer to the conviction of the world’s unrighteousness. It is, as the text says plainly, the conviction of His righteousness. The ground of the conviction is the return of the Lord to the Father. This proves, or demonstrates, His own personal righteousness, as well as the fulfillment and acceptance of His now finished work (cf. Rom. 4:25). Israel and man condemned Him, but God vindicated Him in the resurrection. The last two clauses reveal two things: (1) the completed work of the Son (cf. Acts 2:24–43); (2) the change in His mode of existence. The justification and the exaltation of the Son, then, is the ground of the conviction of righteousness. This statement is Christward in its emphasis (cf. Luke 23:47).

Convicting of Judgment (John 16:11).

Of judgment, because the prince of this world is judged.

This text is Satanward in its thrust. The judgment, as one can see, is not the judgment of the sinner, but the judgment of Satan. The evidence of the cross is proof of the overthrow of the satanic kingdom of evil. Thus, the text does not speak of judgment to come, but of the judgment that has come (cf. 12:31; 14:30: justice is done in his defeat). Our Lord touches here upon the earliest theory of the atonement, that broached in Genesis 3:15. The perfect tense in the verb rendered in the Authorized Version as “is judged” is written from the standpoint of the future.

It is clear that the world has false ideas of sin, righteousness, and judgment. It believes that Jesus was a justly punished sinner, that its own self-earned righteousness is all that is needed for justification, and that it has rightly judged both the Lord and itself in these views. The Spirit will rectify all of this. Sin is the rejection of Christ; righteousness acceptable to God is His alone, evidenced by His exaltation; and judgment finds its consummation in the judgment of Satan.

Conclusion

Let me close with a few comments. First of all, how does the Spirit convict? The clue to the answer lies in the phrase of verse seven, “unto you,” which also must be understood in reading verse eight. The world cannot receive the Spirit, Jesus has said (cf. 14:17); it can only be reached by the Spirit through those whom He shall indwell. Thus, I conclude that it is by the walk, the witness, the prayer, and the worship of believers that the Spirit does His work (cf. 15:26–27). The Book of Acts provides illustrations of this activity in operation in such incidents as the conversion of the Ethiopian eunuch through Philip (cf. Acts 8:29–35) and in the conversion of those gathered in Cornelius’ house by Peter’s preaching (cf. Acts 10:1–6; 11:14).

Let me make a deduction. Only the Spirit can convict of sin. To do this is beyond human ability. [11] It follows that the spiritual side of ministry, inclusive of prayer and waiting upon God, is more productive than human methods, so popular with the worldly evangelicals.

As a careful reader will discern, I am inclined to think that the Spirit’s ministry of convincing of sin belongs to the doctrine of common grace, the conviction that falls short of salvation, although all who are saved experience this conviction. [12] As Calvin says, “I think that under the word world are included both those who were to be truly converted to Christ and hypocrites and reprobates.” [13]

A final illustration of the work of conviction is provided by Peter’s sermon on Pentecost, for he speaks of sin (cf. Acts 2:14–23), of righteousness (2:24–32), and of judgment (2:33–36). Only two responses are possible to the Spirit’s conviction. Those who heard Stephen were cut to the heart and gnashed on him with their teeth in their resistance (cf. Acts 7:54, 51). They rejected common grace. Those who heard Peter were pricked in their heart, too, in their resistance, but three thousand of them received efficacious grace and believed, repenting and then being baptized in testimony to their faith (cf. 2:41–44). By divine grace they were enabled to sing,

My sin — oh, the bliss of this glorious thought! —
My sin, not in part, but the whole,
Is nailed to the Cross, and I bear it no more;
Praise the Lord, praise the Lord, O my soul. [14]

Notes

1. Lewis Johnson is a Bible teacher at Believer’s Chapel in Dallas, Texas. He is Professor Emeritus of New Testament Exegesis at Dallas Theological Seminary and also served as Professor of Biblical and Systematic Theology at Trinity Evangelical Divinity School. This is the tenth in a series of expositions on The Upper Room Discourse.
2. C. K. Barrett, The Gospel according to St. John, 2d ed., (Philadelphia: Westminster, 1978), 485.
3. R. H. Strachan, The Fourth Gospel: Its Significance and Environment, 3d ed. revised and rewritten (London: SCM, 1941), 293.
4. The word rendered by “it is expedient” (συμφέρει, sympherei) occurs elsewhere in John only in 11:50 and 18:14, where it refers to Caiaphas’ statement. The idea of God making the wrath of men to do service for Him is there, too, although not so obviously.
5. Cf. Thomas Dehany Bernard, The Central Teaching of Jesus Christ: A Study and Exposition of the Five Chapters of the Gospel according to St. John, XIII to XVII. Inclusive (New York: Macmillan, 1892), 266.
6. The two verbs for going are different in the Greek text of verse 7. The one rendered by “go away” (ἀπέρχομαι, aperchomai) denotes a departure from a certain place, emphasizing the thought of separation. The other one, rendered by “depart” (πορεύομαι, poreuomai), denotes passage to a place, emphasizing the thought of journeying, in this case to heaven. “The first is an inevitable incident; the second is an effectual act,” Bernard says (The Central Teaching of Jesus Christ, 267).
7. C. K. Barrett, The Gospel according to St. John, 486.
8. Basil F. C. Atkinson, The Theology of Prepositions (London: Tyndalle Press, 1944), 9.
9. C. K. Barrett, The Gospel according to St. John, 487–488.
10. C. K. Barrett, The Gospel according to St. John, 487–488. The ὅτι (hoti, AV, “because”) may be taken as introducing a substantival clause in apposition with the preceding phrase and explicatory of it, but it is a less likely construction of it.
11. Merrill C. Tenney, John: The Gospel of Belief (Grand Rapids:: Eerdmans, 1948), 237.
12. Common grace is a term that refers to the Spirit’s ministry along three lines. First, it refers to His ministry in the general blessing of all creatures, even the animals, in the provision of food, drink, clothing, and other necessities of physical life, according to the good pleasure of God. Second, it refers to the general operations of God by which He, without renewing the heart, exercises moral influence in the world, such as in the promoting of order by government and in the curbing of the manifestation of sin’s chaotic acts. Third, common grace also refers to the general operations of the Holy Spirit by which He influences men toward redemption, but which fall short of securing it (cf. 1 Cor. 7:14, where “sanctified” and “holy” seem to have that sense). Common grace explains why even Christians are confused by “religious” people. Efficacious grace refers to the grace of God that secures the salvation of His elect people.
13. John Calvin, Calvin’s Commentaries: The Gospel according to St John 11–21 and the First Epistle of John, eds. David W. Torrance and Thomas F. Torrance, trans. T. H. L. Parker (Grand Rapids: Eerdmans, 1959), 116.
14. Horatio G. Spafford, “It Is Well with My Soul,” in Hymns of Truth and Praise (Fort Dodge, IA: Gospel Perpetuating Publishers, 1971), Hymn # 393.