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Commentary on John 16 verses 1–6
Christ dealt faithfully with his disciples when he sent them forth on his errands, for he told them the worst of it, that they might sit down and count the cost. He had told them in the chapter before to expect the world's hatred; now here in these verses,
I. He gives them a reason why he alarmed them thus with the expectation of trouble: These things have I spoken unto you, that you should not be offended, or scandalized, Joh 16:1. 1. The disciples of Christ are apt to be offended at the cross; and the offence of the cross is a dangerous temptation, even to good men, to turn back from the ways of God, or turn aside out of them, or drive on heavily in them; to quit either their integrity or their comfort. It is not for nothing that a suffering time is called an hour of temptation. 2. Our Lord Jesus, by giving us notice of trouble, designed to take off the terror of it, that it might not be a surprise to us. Of all the adversaries of our peace, in this world of troubles, none insult us more violently, nor put our troops more into disorder, than disappointment does; but we can easily welcome a guest we expect, and being fore-warned are fore-armed - Praemoniti, praemuniti.
II. He foretels particularly what they should suffer (Joh 16:2): "Those that have power to do it shall put you out of their synagogues; and this is not the worst, they shall kill you." Ecce duo-gladii - Behold two swords drawn against the followers of the Lord Jesus.
1.The sword of ecclesiastical censure; this is drawn against them by the Jews, for they were the only pretenders to church-power. They shall cast you out of their synagogues; aposunagōgous poiēsousin humas - they shall make you excommunicates. (1.) "They shall cast you out of the particular synagogues you were members of." At first, they scourged them in their synagogues as contemners of the law (Mat 10:17), and at length cast them out as incorrigible. (2.) "They shall cast you out of the congregation of Israel in general, the national church of the Jews; shall debar you from the privileges of that, put you into the condition of an outlaw," qui caput gerit lupinum - to be knocked on the head, like another wolf; "they will look upon you as Samaritans, as heathen men and publicans." Interdico tibi aqua et igne - I forbid you the use of water and fire. And were it not for the penalties, forfeitures, and incapacities, incurred hereby, it would be no injury to be thus driven out of a house infected and falling. Note, It has often been the lot of Christ's disciples to be unjustly excommunicated. Many a good truth has been branded with an anathema, and many a child of God delivered to Satan.
2.The sword of civil power: "The time cometh, the hour is come; now things are likely to be worse with you than hitherto they have been; when you are expelled as heretics, they will kill you, and think they do God service, and others will think so too." (1.) You will find them really cruel: They will kill you. Christ's sheep have been accounted as sheep for the slaughter; the twelve apostles (we are told) were all put to death, except John. Christ had said (Joh 15:27), You shall bear witness, martureite - you shall be martyrs, shall seal the truth with your blood, your heart's blood. (2.) You will find them seemingly conscientious; they will think they do God service; they will seem latreian prospherein - to offer a good sacrifice to God; as those that cast out God's servants of old, and said, Let the Lord be glorified, Isa 66:5. Note, [1.] It is possible for those that are real enemies to God's service to pretend a mighty zeal for it. The devil's work has many a time been done in God's livery, and one of the most mischievous enemies Christianity ever had sits in the temple of God. Nay, [2.] It is common to patronise an enmity to religion with a color of duty to God, and service to his church. God's people have suffered the greatest hardships from conscientious persecutors. Paul verily thought he ought to do what he did against the name of Jesus. This does not at all lessen the sin of the persecutors, for villanies will never be consecrated by putting the name of God to them; but it does enhance the sufferings of the persecuted, to die under the character of being enemies to God; but there will be a resurrection of names as well as of bodies at the great day.
III. He gives them the true reason of the world's enmity and rage against them (Joh 16:3): "These things will they do unto you, not because you have done them any harm, but because they have not known the Father, nor me. Let this comfort you, that none will be your enemies but the worst of men." Note, 1. Many that pretend to know God are wretchedly ignorant of him. Those that pretend to do him service thought they knew him, but it was a wrong notion they had of him. Israel transgressed the covenant, and yet cried, My God, we know thee. Hos 8:1, Hos 8:2. 2. Those that are ignorant of Christ cannot have any right knowledge of God. In vain do men pretend to know God and religion, while they slight Christ and Christianity. 3. Those are very ignorant indeed of God and Christ that think it an acceptable piece of service to persecute good people. Those that know Christ know that he came not into the world to destroy men's lives, but to save them; that he rules by the power of truth and love, not of fire and sword. Never was such a persecuting church as that which makes ignorance the mother of devotion.
IV. He tells them why he gave them notice of this now, and why not sooner.
1.Why he told them of it now (Joh 16:4), not to discourage them, or add to their present sorrow; nor did he tell them of their danger that they might contrive how to avoid it, but that "when the time shall come (and you may be sure it will come), you may remember that I told you." Note, When suffering times come it will be of use to us to remember what Christ has told us of sufferings. (1.) That our belief of Christ's foresight and faithfulness may be confirmed; and, (2.) That the trouble may be the less grievous, for we were told of it before, and we took up our profession in expectation of it, so that it ought not to be a surprise to us, nor looked upon as a wrong to us. As Christ in his sufferings, so his followers in theirs, should have an eye to the fulfilling of the scripture.
2.Why he did not tell them of it sooner: "I spoke not this to you from the beginning when you and I came to be first acquainted, because I was with you." (1.) While he was with them, he bore the shock of the world's malice, and stood in the front of the battle; against him the powers of darkness levelled all their force, not against small or great, but only against the king of Israel, and therefore he did not need to say so much to them of suffering, because it did not fall much to their share; but we do find that from the beginning he bade them prepare for sufferings; and therefore, (2.) It seems rather to be meant of the promise of another comforter. This he had said little of to them at the beginning, because he was himself with them to instruct, guide, and comfort them, and then they needed not the promise of the Spirit's extraordinary presence. The children of the bride-chamber would not have so much need of a comforter till the bridegroom should be taken away.
V. He expresses a very affectionate concern for the present sadness of his disciples, upon occasion of what he had said to them (Joh 16:5, Joh 16:6): "Now I am to be no longer with you, but go my way to him that sent me, to repose there, after this fatigue; and none of you asketh me, with any courage, Whither goest thou? But, instead of enquiring after that which would comfort you, you pore upon that which looks melancholy, and sorrow has filled your heart."
1.He had told them that he was about to leave them: Now I go my way. He was not driven away by force, but voluntarily departed; his life was not extorted from him, but deposited by him. He went to him that sent him, to give an account of his negotiation. Thus, when we depart out of this world, we go to him that sent us into it, which should make us all solicitous to live to good purposes, remembering we have a commission to execute, which must be returned at a certain day.
2.He had told them what hard times they must suffer when he was gone, and that they must not expect such an easy quiet life as they had had. Now, if these were the legacies he had to leave to them, who had left all for him, they would be tempted to think they had made a sorry bargain of it, and were, for the present, in a consternation about it, in which their master sympathizes with them, yet blames them, (1.) That they were careless of the means of comfort, and did not stir up themselves to seek it: None of you asks me, Whither goest thou? Peter had started this question (Joh 13:36), and Thomas had seconded it (Joh 14:5), but they did not pursue it, they did not take the answer; they were in the dark concerning it, and did not enquire further, nor seek for fuller satisfaction; they did not continue seeking, continue knocking. See what a compassionate teacher Christ is, and how condescending to the weak and ignorant. Many a teacher will not endure that the learner should ask the same question twice; if he cannot take a thing quickly, let him go without it; but our Lord Jesus knows how to deal with babes, that must be taught with precept upon precept. If the disciples here would have found that his going away was for his advancement, and therefore his departure from them should not inordinately trouble them (for why should they be against his preferment?) and for their advantage, and therefore their sufferings for him should not inordinately trouble them; for a sight of Jesus at the right hand of God would be an effectual support to them, as it was to Stephen. Note, A humble believing enquiry into the design and tendency of the darkest dispensations of Providence would help to reconcile us to them, and to grieve the less, and fear the less, because of them; it will silence us to ask, Whence came they? but will abundantly satisfy us to ask, Whither go they? for we know they work for good, Rom 8:28.
(2.)That they were too intent, and pored too much, upon the occasions of their grief: Sorrow has filled their hearts. Christ had said enough to fill them with joy (Joh 15:11); but by looking at that only which made against them, and overlooking that which made for them, they were so full of sorrow that there was no room left for joy. Note, It is the common fault and folly of melancholy Christians to dwell upon the dark side of the cloud, to meditate nothing but terror, and turn a deaf ear to the voice of joy and gladness. That which filled the disciples' hearts with sorrow, and hindered the operation of the cordials Christ administered, was too great an affection to this present life. They were big with hopes of their Master's external kingdom and glory, and that they should shine and reign with him: and now, instead of that, to hear of nothing but bonds and afflictions, this filled them with sorrow. Nothing is a greater prejudice to our joy in God than the love of the world; and the sorrow of the world, the consequence of it.
"These things have I spoken unto you, that ye should not be offended."
That is, "when ye see many disbelieve, and yourselves ill-treated."
I predicted these things to you, he says, so that when sudden unexpected tribulations would occur, your resolve might not turn and fail but instead, through constant meditation, you might be trained through these difficulties.
In the words preceding this chapter of the Gospel, the Lord strengthened His disciples to endure the hatred of their enemies, and prepared them also by His own example to become the more courageous in imitating Him: adding the promise, that the Holy Spirit should come to bear witness of Him, and also that they themselves could become His witnesses, through the effectual working of His Spirit in their hearts. For such is His meaning when He saith, "He shall bear witness of me, and ye also shall bear witness." That is to say, because He shall bear witness, ye also shall bear witness: He in your hearts, you in your voices; He by inspiration, you by utterance: that the words might be fulfilled, "Their sound hath gone forth into all the earth." For it would have been to little purpose to have exhorted them by His example, had He not also filled them with His Spirit. Just as we see that the Apostle Peter, after having heard His words, when He said, "The servant is not greater than his lord: if they have persecuted me, they will also persecute you;" and seen that already fulfilled in Him, wherein, had example been sufficient, he ought to have imitated the patient endurance of his Lord, yet succumbed and fell into denial, as utterly unable to bear what He saw his Master enduring. But when he really received the gift of the Holy Spirit, he preached Him whom he had denied; and whom he had been afraid to confess, he had no fear now in openly proclaiming. Already, indeed, had he been sufficiently taught by example to know what was proper to be done; but not yet was he inspired with the power to do what he knew: he had got instruction to stand, but not the strength to keep him from falling. But after this was supplied by the Holy Spirit, he preached Christ even to the death, whom, in his fear of death, he had previously denied. And so the Lord in this succeeding chapter, on which we have now to address you, saith, "These things have I spoken unto you, that ye should not be offended." As it is sung in the psalm, "Great peace have they who love Thy law, and nothing shall offend them." Properly enough, therefore, with the promise of the Holy Spirit, by whose operation in their hearts they should be made His witnesses, He added, "These things have I spoken unto you, that ye should not be offended." For when the love of God is shed abroad in our hearts by the Holy Spirit given unto us, they have great peace who love God's law, so that nothing may offend them.
(Tr. xciii) After the promise of the Holy Spirit, to inspire them with strength to give witness; He well adds, These things have I spoken unto you, that ye should not be offended. (Rom. 5:5) For when the love of God is shed abroad in our hearts by the Holy Spirit which is given to us, then great peace have they that love God's law, and they are not offended at it. (Ps. 118.)
The Saviour, having clearly set before His disciples the madness of the Jews, was perhaps about to add to what He had said, that these misguided men would reach such a height of disobedience, and so stubbornly refuse to listen, and in their cowardice advance so far in hatred of God, that even if there should be two witnesses of His glory they would decline to admit it----and this though the Law openly declares that whatever is testified by two or three witnesses should be believed and received as unquestionably true. But He avoids mentioning this on the present occasion for good reasons. For His statement would thus have produced in them an immoderate grief, and, breaking the hearts of His disciples even to despair, would have made the entrance of faint-heartedness and cowardice into their hearts absolutely certain. For they might reasonably have questioned among themselves;----If the masses of the Jews would not only lend to no one a complete obedience, but also set at nought the Comforter though He astonished them with marvels passing description, and in spite of this would actually afterwards be found as guilty of hating Christ as they were before, and in hating Him of hating the Father, what necessity was there for spending their labour in vain? Why should they not rid themselves of their troubles, and choose silence in preference to teaching men unwilling to hear? Knowing then in all likelihood the thoughts that would agitate His disciples, He skilfully conceals what was too grievous to be told, and what would have been calculated to produce cowardice and faint-heartedness in the duty of teaching. But He rightly turns the drift of His speech into an exhortation to hold themselves in readiness and make vigorous preparation for the results that might be expected to follow in the future. For whatever comes to men suddenly and unexpectedly is likely to disturb even the mind that is stable. For the reception of that, the advent of which has been anticipated, the way is made smooth and its burden is lightened, since it has been already foreseen, and lost its edge by the expectation of certain suffering. Something of this kind, I think, Christ wishes to signify. For if, He says, I have already worked such marvels even before your eyes, the Comforter also will work marvels in you. And if the headstrong madness of the Jews is not diminished, and their conduct is the same as before, and even worse, be not offended, He says, when you find yourselves its victims. But keep ever in mind My words: A disciple is not above his master, nor a servant above his lord.
The Savior warned his disciples ahead of time that they would not only be driven away from fellowship with their fellow citizens but also that they would suffer death at their hands. The Jews thought that they were doing a service to God in pursuing the ministers of the new covenant with hatred and death. The apostle says, “For I bear witness to them that they have zeal for God, but not according to full knowledge.” Here, it is as if he were saying, “You are going to suffer battles and tribulations from your fellow citizens, but accept them the more steadfastly in the realization that you are afflicted with them not so much out of hatred toward yourselves as out of zeal for the divine law.” Mindful of this advice, the blessed martyr Stephen prayed for his slayers. Those zealous for the Law thought that they were doing a service to God when they were murdering the heralds of grace.
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SUMMARY
John 16:1 serves as a pivotal statement within Jesus' Farewell Discourse, delivered to His disciples in the Upper Room just prior to His crucifixion. In this verse, Jesus explicitly states His purpose for the preceding difficult teachings: to preemptively fortify His followers against spiritual stumbling and disillusionment in the face of the severe persecution and opposition they would inevitably encounter from the world. It underscores Jesus' compassionate foreknowledge and His desire to preserve their faith amidst future trials.
CONTEXT
Literary Context: John 16:1 marks a transition point within Jesus' extended Farewell Discourse, which spans John 13 through John 17. The phrase "These things have I spoken unto you" directly references the weighty truths Jesus has just shared in John 15, particularly concerning the world's hatred for them because of their association with Him (e.g., John 15:18-25). Before this, Jesus spoke of His impending departure (John 13:33), the coming of the Holy Spirit as the Helper (John 14:16-17), and the necessity of abiding in Him as the true vine (John 15:1-11). This verse, therefore, acts as a summary and a compassionate explanation for why such unsettling information was necessary, setting the stage for further revelations about the Spirit's work and the world's judgment in the remainder of John 16.
Historical & Cultural Context: Jesus' disciples, being Jewish, lived in a society heavily influenced by religious and political structures that were largely hostile to Jesus' claims of Messiahship. While they had witnessed Jesus' miracles and heard His teachings, they still held expectations of a conquering Messiah who would establish an earthly kingdom, overthrowing Roman rule. The idea of their Messiah suffering, dying, and then leaving them to face intense persecution was profoundly counter-cultural and deeply unsettling. Furthermore, the concept of being "offended" or "scandalized" by events was a common human experience, particularly when expectations were shattered or when one faced social ostracism or physical harm for their beliefs. Jesus' warning prepared them not just for general hardship, but specifically for the severe opposition from the Jewish religious authorities and, later, the Roman Empire, which would manifest as excommunication from synagogues (John 16:2) and even martyrdom.
Key Themes: John 16:1 contributes significantly to several overarching themes in the Gospel of John and the Farewell Discourse. Firstly, it highlights Divine Foreknowledge and Providence, demonstrating Jesus' complete awareness of future events and His sovereign control over them, even the suffering of His followers. Secondly, it emphasizes the theme of Preparation for Persecution, serving as a crucial warning that suffering is an inevitable part of discipleship, not a sign of God's abandonment. This understanding is vital for the disciples' endurance. Thirdly, the verse underscores Preservation of Faith, as Jesus' ultimate goal in forewarning them is to prevent them from "stumbling" or abandoning their faith when trials come. This speaks to the fragility of human faith and the divine provision to strengthen it. Lastly, it subtly reinforces the theme of Jesus' Compassion and Pastoral Care, as He lovingly prepares His disciples for what lies ahead, not to discourage them, but to equip them to stand firm.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices. Foreshadowing is prominent, as Jesus' words directly anticipate the future persecution and challenges the disciples will face. This serves not to discourage but to prepare. The phrase "These things" acts as a referential anaphora, pointing back to the preceding discourse and unifying its various themes under a single purpose. The use of "offended" (skandalízō) is a powerful metaphor, drawing on the literal image of a "stumbling block" to convey the spiritual danger of losing faith or becoming disillusioned. This metaphor effectively communicates the severe impact that unforeseen trials could have on their spiritual journey. Finally, the verse demonstrates Jesus' pastoral tone and didactic purpose, revealing His role as a compassionate teacher who equips His followers for the realities of discipleship.
THEOLOGICAL AND THEMATIC CONNECTIONS
John 16:1 profoundly reveals Jesus' divine foreknowledge and His compassionate care for His disciples. He knows the trials they will face and, rather than shielding them from the truth, He lovingly prepares them. This act of forewarning is not to instill fear, but to build resilience and anchor their faith in Him, ensuring they are not caught off guard by the world's hostility. It underscores the biblical principle that suffering is often an expected part of the Christian life, and understanding this can prevent spiritual shipwreck. By speaking these difficult truths, Jesus provides a framework through which His followers can interpret their future experiences, recognizing that persecution is not a sign of God's absence or disfavor, but a confirmation of their genuine discipleship.
REFLECTION AND APPLICATION
John 16:1 offers timeless wisdom for believers today, reminding us that Jesus, our Good Shepherd, continues to prepare us for the realities of following Him in a world that often opposes His truth. Just as He forewarned His first disciples of impending persecution, His Word still equips us to navigate trials without being "offended." This means embracing the understanding that difficulties, opposition, and even suffering are not anomalies in the Christian life, but rather expected elements of walking with Christ. When we are forewarned, we are forearmed; we can anticipate challenges not with dread, but with a Spirit-empowered resolve, knowing that our Lord has already accounted for them. This verse encourages us to ground our faith deeply in Christ's words, allowing His truth to be the unshakable foundation that prevents us from stumbling when external pressures mount. It calls us to cultivate a robust faith that is not easily shaken by unexpected hardships, but rather strengthened by the knowledge that Jesus has prepared us for every step of the journey.
Questions for Reflection
FAQ
What does "offended" mean in the context of John 16:1?
Answer: In John 16:1, "offended" translates the Greek word skandalízō (G4624), which literally means "to put a stumbling block or impediment in the way, over which one may fall." Spiritually, it signifies being caused to stumble, to lose faith, to become disillusioned, or to turn away from the truth. Jesus' concern was that the impending persecution and the world's hatred would cause His disciples to lose their resolve, abandon their commitment to Him, or fall into despair, thus "stumbling" in their faith journey. His forewarning was intended to prevent this spiritual shipwreck.
Why did Jesus wait until this point in His discourse to warn them about being "offended"?
Answer: Jesus' warnings about persecution and being "offended" were strategically placed within His Farewell Discourse. He had already laid foundational truths about His identity, His relationship with the Father, the coming of the Holy Spirit, and the importance of abiding in Him. Only after establishing these critical theological and relational anchors could He introduce the difficult realities of the world's opposition. To have spoken of these things earlier might have caused immediate discouragement without the necessary framework of divine love, power, and future provision. By this point, the disciples had a deeper, though still incomplete, understanding of who Jesus was and what His mission entailed, making them better prepared to receive such sobering truths.
CHRIST-CENTERED FULFILLMENT
John 16:1, with Jesus' deliberate forewarning to His disciples, finds its ultimate Christ-centered fulfillment not merely in the disciples' ability to endure persecution, but in Jesus Himself as the one who perfectly endured all offense and triumphed over the very forces that sought to make His followers stumble. Jesus' words here underscore His role as the prophetic Messiah who knows all things, including the future suffering of His people. He is the one who, as the Lamb of God, was Himself "offended" and rejected by the world, yet He did not stumble or turn away from His divine mission (Isaiah 53:3). His suffering and death, though a "stumbling block" to the Jews and "foolishness" to the Gentiles (1 Corinthians 1:23), became the very means of salvation. By preparing His disciples, Jesus demonstrates His ongoing high-priestly care, interceding for them that their faith might not fail (Luke 22:32). Ultimately, the preservation of believers from being "offended" is secured by Christ's victory over sin and death, and by the Holy Spirit whom He sends to empower them to stand firm, just as He promised in John 14:26 and John 16:13. His warnings are a testament to His perfect love, ensuring that His followers, united with Him, will share in His triumph, not in His stumbling.