Tod Kennedy received a B.A. from Washington State University, a Th.M. from Dallas Theological Seminary, and a D.V.M. from the College of Veterinary Medicine, Washington State University. He is the pastor of Spokane Bible Church (Washington) and on the Board of Advisors of Chafer Theological Seminary.
The Context and History
The overall context of John’s gospel has four major sections. John 1–12 presents the public ministry of Christ. John 13–17 covers the private ministry with His disciples before the cross, including the upper room meeting and Gethsemane. John 18–19 presents the Cross. Finally, John 20–21 covers Christ’s resurrection and the post-resurrection ministry.
John 13–16, a part of the private ministry, reveals Christ preparing his disciples for the cross and thereafter. He will leave them on earth in Satan’s world system. They are to minister in enemy territory. Christ will also send the Holy Spirit to help them and teach them. The Spirit will also carry on a ministry to the world--to unbelievers.
This latter ministry is very necessary due to the nature of God, His plan, and the hostility of Satan and the world-system to Christ and His followers (John 17:14–15; 2 Corinthians 4:3–4). John 16 teaches that when Christ leaves earth for heaven He will send the Holy Spirit to take His place. Jesus summarizes the Holy Spirit’s ministry to the world of unbelievers in John 16:8–11, then the Holy Spirit’s ministry to His disciples and all other believers in John 16:12–15. The passage under study specifically teaches the ministry of the Holy Spirit to the “world,” unbelieving mankind.
Textual Examination
The two main Greek texts (Nestle-Aland’s 26th edition and the United Bible Society3) are the same. Nestle lists one variant, “my” in verse 10. The Majority Text agrees with these two texts, except that it includes the “my” in verse 10. The variant does not affect this study.
Grammatical and Syntactical Analysis
New King James Version
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Nestle’s Greek Text
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John 16:8–11 And when He has come, He will convict the world of sin, and of righteousness, and of judgment: of sin, because they do not believe in Me; of righteousness, because I go to My Father and you see Me no more; of judgment, because the ruler of this world is judged.
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John 16:8–11 καὶ ἐλθὼν ἐκεῖνος ἐλέγξει τόν κόσμον περὶ ἁμαρτίας καὶ περὶ δικαιοσύνης καὶ περὶ κρίσεως 9 περὶ ἁμαρτίας μέν, ὅτι οὐ πιστεύουσιν εἰς ἐμέ 10 περὶ δικαιοσύνης δέ, ὅτι πρὸς τὸν πατέρα ὑπάγω καὶ οὐκέτι θεωρεῖτε με 11 περὶ δὲ κρίσεως, ὅτι ὁ ἄρχων τοῦ κόσμου τούτου κέκριται.
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The preposition “of” (περὶ), found in the clauses “of sin, of righteousness, and of judgment,” denotes the object or person to which an action refers or relates. This goes with the action of “He will convict.” This use takes the genitive case and John uses it twice with each noun, having the same use and meaning in each case. We should translate it “concerning” or “about.”
The parallel structure of John indicates the apostle’s thinking. Note the use of the preposition “of” (περὶ) and the use of the conjunction “because” (ὅτι). There is nothing in the text to indicate that we should not understand both περὶ and ὅτι to mean the same thing each time John uses them in this section. This is not strictly necessary, but is the normal and general way to take a paragraph of information. To depart from a parallel or same sense we need some reason. Here we do not.
The conjunction “because” (ὅτι) has a number of uses. See the good grammars and lexicons for this. Dr. Philip R. Williams categorizes its usages as causal, indirect discourse, direct discourse introducing a substantival clause (subject, object, simple apposition), and epexegetical. [1] We may rule out direct discourse. Indirect discourse does fit the context. Substantival in apposition to the objects of the preposition is technically possible, but the parallelisms and the abstract nouns (all feminine singular) do not allow this in the present context. It is true that unbelief is sin. But is “righteousness” really “I am going to my Father”? Judgment in one special incident does equal “the ruler of this world has been judged,” but that is not the general use of judgment here.
The epexegetical use of “because” (ὅτι) introduces a clause that will qualify or clarify or complete (are epexegetical to) a word, or phrase, or clause. [2] The clause in each case clarifies or completes the object of the preposition in our context. This use is possible, but does not answer all the exegetical requirements as well as the causal use of “because” does.
We could say “concerning sin, in that they are not believing on me” and mean that this clarifies and qualifies “sin.” We could say “concerning righteousness, in that I am going to the Father.” We could say “concerning judgment, in that the ruler of this world has been judged.” The problem remains that these then need further clarification themselves. They are too ambiguous. Also, the clarity of each segment is uneven. These explanations are not parallel, yet the grammar and syntax are parallel.
My rejection of the above uses of “because” (ὅτι) in this passage is not due to a doctrinal bias. I like the idea that the sin of which the Holy Spirit convicts is unbelief. This makes a nice clear statement. I do not believe, however, that this is what John had in mind. The context, wording, grammar, and syntax do not support such a view.
The causal use of “because” (ὅτι) is the only one left to consider. This usage opens up the passage and removes the questions and forced interpretations. It is the natural reading. The causal use tells the reason there is conviction about sin, righteousness, and judgment. It gives us a firm base from which to understand this ministry of the Holy Spirit. It vindicates the convicting work.
The Holy Spirit convicts about sin (the abstract idea of sin and guilt, not personal sins) because they are not believing on Christ. If men are in a state of faith, then sin and guilt are not issues; the substitutionary work of Christ removes them. The Holy Spirit will convict about righteousness because Christ has ascended to the Father. Ascending to the Father and being accepted by Him qualifies Christ in His person and work; therefore the Holy Spirit takes this fact and works. In order for men to ascend they must meet this standard. The Holy Spirit will convict about judgment because God judged the leader and head of sinful creation. The precedent has been set. God broke Satan’s hold. Those who stay with Satan will partake of judgment also.
The abstract nature of the three nouns following the preposition (sin, righteousness, and judgment) lends itself to this interpretation. They are feminine singular, though we should not press this singular to the numerical singular. The singular noun in all three instances refers to the quality of something in this context. Therefore the meaning “the sin of unbelief specifically” does not fit the context. To summarize, we have emphasis upon the idea, the quality, the characteristic embodied in each noun.
Lexical Examination
A complete study from scratch must include the examination of a number of words in detail. This type of word study is not the point of this article. We reasonably understand these words and the details would be redundant. The meaning that is being presented would not change.
The particle ὅτι is important and has been covered above. The Greek New Testament uses this word abundantly and it has a number of meanings. Its causal use, however, is most appropriate in this passage.
The verb “to convict” (ἐλέγξει) has been the topic of much discussion. I refer you to the many exegetical commentaries. The range of its meanings are: to bring to light, to expose, to set forth, to convict, to convince, to reprove, to correct, or to punish. John uses this verb in 3:20; 8:46; 16:8, and Revelation 3:19. The common definition is to make known with refutation. Look at 1 Corinthians 14:24; Titus 2:15 and James 2.9 for other uses. The word in John 16:8 means to expose to information and press this information home to the inner man resulting in comprehension and response. The Holy Spirit performs this; it is not the work of man.
“The world” (τὸν κόσμον) refers to the mass of humanity, specifically the unbelieving segment in this context. I refer you to a concordance study of the word in the writings of John. Then note the other authors’ usage. The word refers to an organized entity with the emphasis at times on its thought and standards as in Ephesians 2:2, on the people making up this system as in John 3:16, on the place with all its adornment and characteristics as in John 17:11, or with emphasis on the organized enemy of God, human and angelic, as in John 17:14. In this context it refers to the world of man, specifically the unbeliever.
The “sin” (ἁμαρτίας) is primarily an aberration in the sense of missing the divine standard. Its uses include personal sin as in Galatians 1:4 and Ephesians 2:1 and 1 John 1.9; the nature of man in Romans 7:17, 20; and sin as a quality and concept including guilt as found in John 8:21, 24; 9:41; 15:22: 19:11; 1 John 1.8, and this passage. Therefore, the Holy Spirit convicts man of the fact that he is a guilty sinner. John’s emphasis is not on individual acts of sin, but on the totality of sin and the guilt that goes with sin (not emotional guilt, but the divine verdict of guilt). The unbeliever, because he is unbelieving, remains in this state or condition. The believer is not in sin and is not guilty because he has trusted Jesus Christ, the righteous substitute. The righteousness of Christ has replaced his sin and guilt (2 Corinthians 5:21; 5:5).
“Righteousness” (δικαιοσύνης) is an attribute of God not possessed by man, yet necessary for life with God. This attribute means absolute perfection. This in part describes God’s being. Jesus Christ is the embodiment of righteousness. He is the standard. John uses this word seven times in his writings. Note in particular 1 John 2:29; 3:10, and Revelation 19.11. Also note Romans 1:17; 3:5; 3:22, and Philippians 3:9. The person and work of the incarnate Christ was and always is absolute perfection. His successful ascension demonstrated and vindicated His righteousness. The Father accepted Jesus Christ the righteous one. Now, since He is no longer on earth as the visible expression of righteousness, man needs an explanation. Because of these facts the Holy Spirit convicts men about the righteousness of Christ, which they need and can only obtain through Him.
“Judgment” (κρίσεως) indicates the Lord reached, or will reach, a verdict. Judgment means condemnation and may include the punishment. Note John 3:19; 12:31; 2 Thessalonians 1:5; 1 John 4:17; Revelation 19:2, and Hebrews 9:27. Why will the Holy Spirit convict about judgment? Because God judged Satan. He rules the world including the unbeliever. Judgment on the leader sets the precedent that the followers will not escape judgment. Therefore the necessity for preparation by others while there is time.
Doctrinal Summation
Jesus Christ sent the Holy Spirit to believers on earth. This occurred after His ascension on the day of Pentecost (Acts 2). The Holy Spirit then began an expanded ministry. This ministry is to the believer (not the subject of John 16:7–11) and to the unbeliever (this is the subject). This ministry takes place during the present Church Dispensation.
The Holy Spirit engages in a convicting ministry to the world of unbelievers, exposing them to the gospel and pressing this information home to the inner man (soul and human spirit) resulting in comprehension and response.
The specific content that the Holy Spirit imposes upon the unbeliever is “concerning sin, righteousness, and judgment.”
- Sin: man is sinful and guilty.
- Righteousness: the person and work of Jesus Christ was and always is absolute perfection. He is the standard of righteousness and the source for the righteousness needed by man to replace his sin and guilt.
- Judgment: man is under divine judgment due to sin (man is guilty) and his lack of absolute righteousness.
- The reason or cause for this threefold conviction by the Holy Spirit, the “because” (ὅτι) clauses explain.
The absolute righteousness of Jesus Christ was demonstrated and vindicated by His successful ascension to the Father. Man is compared to Jesus Christ, the absolute standard. Man does not have this righteousness.
Satan the first sinner the leader and head of sinful creation, God fully judged. This set the precedent. Those who stay with Satan will undergo judgment themselves.
Application of this Doctrine to the Content of the Message in Evangelism
We find the core of the gospel (facts) in John 3:16–18 and 1 Corinthians 15:3–4. Christ died for our sins, was buried, and resurrected. Faith in Christ brings eternal life. Unbelief brings judgment.
The gospel framework and, therefore, the guideline for amplification we find in John 16:8–11. This framework is sin, righteousness, and judgment. These clarify and amplify the core gospel. Sin clarifies the need. Righteousness clarifies the standard and the source of the solution. Judgment clarifies the alternative if the righteousness of Christ through faith does not replace sin and guilt.
Therefore, witnessing should emphasize the correct gospel content. We should communicate the core gospel and explain in within the gospel framework that the Holy Spirit uses.
The doctrine of the convicting ministry of the Holy Spirit directly applies to evangelism:
- The message must be biblical; it must be accurate. This may seem an unnecessary caution, yet much of so-called evangelism communicates an unclear or wrong gospel.
- Conviction is the work of the Holy Spirit. Leave the responsibility with Him. Man can not convince the unbeliever, God must.
- The believer is to depend on the work of the Holy Spirit. This depending is faith.
- The believer should attempt to identify those whom the Holy Spirit is convicting and concentrate on them. Plant the original gospel seed with others.
- Do not take evangelistic victories or defeats personally. The ministry of evangelism is the grace work of God.
The following is a limited bibliography of works on John that are readily available. Part of the value of a bibliography like this lies in the scope of material that corrects, stimulates, and reinforces our own study. In general the references lack precise exegesis and doctrine. Grammars, lexicons, word studies, and other technical tools are not included in this bibliography.
- Alford, Henry. The Greek New Testament. Volume 1. Chicago: Moody Press, 1968 edition. Original edition, 1849.
- Calvin, John. The Gospel According to St. John, 11–21 and The First Epistle of John. Translated by THL Parker. Grand Rapids: Wm. B. Eerdmans Publishing Company, 1978 reprint.
- Chafer, Lewis Sperry. Systematic Theology. Volume 3. Dallas: Dallas Seminary Press, 1948.
- ________. True Evangelism. Grand Rapids: Zondervan, 1919.
- Charles K. The Gospel of John, An Exposition. Philadelphia: Westminster Press, 1966.
- Hendriksen, William. An Exposition of The Gospel According to John. Grand Rapids: Baker Book House, 1953.
- Pink, Arthur W. Exposition of the Gospel of John. Grand Rapids: Zondervan, 1975.
- Robertson, Archibald Thomas. Word Pictures in The New Testament. Volume 1. Nashville: Broadman Press, 1932.
- The Expositor’s Greek Testament. Volume 1. Edited by W. Robertson Nicoll. Grand Rapids: Wm. B. Eerdmans Publishing Company, 1974 reprint.
- Thieme, Robert B. Tape recorded Bible classes. Berachah Church, Houston, Texas. Evangelism is the grace work of God.
- You may be able to acquire his Greek Grammar notes from Northwest Baptist Seminary, Tacoma, WA.
- This definition is taken from Philip Williams Greek Grammar notes.
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