DARK SAYINGS

Jesus returns to His familiar refrain in the upper room discourse - "these things I have spoken to you." The repeated phrase (ταυτα λελαληκα υμιν) marks the sections of His teachings (14:25; 15:11; 16:1,4,6,25,33), and John does not use the phrase elsewhere in his gospel (Morris, John, p. 656). Jesus is looking back in this section specifically to His instructions about His departure to the Father (16:16) which had confused the disciples (16:17) leading Jesus to talk about a woman experiencing childbirth (16:21) as an example of grief turned to joy.

Jesus says that He has been speaking in "figurative language" (παροιμιαις) and promises to speak later in plain language (παρρησια). John uses the word for figurative language (παροιμιαις) to mean "dark sayings" where "lofty ideas are concealed" (BAGD, p. 629). The word is sometimes synonymous with a proverb or even a parable. The LXX uses παροιμια for the title of the Book of Proverbs (Prov. 1:1). It comes from two words παρα and οιμος meaning "beside the path" to indicate a wise saying alongside a truth (NIDNTT 2:756-757).

John, however, uses παροιμια more in the sense of a dark saying or riddle (John 10:6, 16:25,33) in a similar manner to the word "mystery" (μυστηριον) in the other gospel writers. The contrast with speaking plainly (παρρησια) leads to this conclusion since proverbs were normally quite clear in meaning unlike riddles or dark sayings. Jesus has been talking about leaving them; His coming sacrifice for them; the hatred of the world, and His going to the Father. He has talked about suffering grief and loss. Surely these are dark sayings for the disciples to hear!

In what sense are these dark sayings? They are dark sayings not because Jesus was intentionally concealing information from them or because they were intellectually incomprehensible words. They were dark sayings because the teachings were emotionally unacceptable. The disciples were not ready to embrace His teachings. The darkness was in them not in Jesus (NIDNTT 2:758).

When will they understand? Jesus predicts that He will speak plainly in the future. The disciples think they understand and tell Him so (16:29), but they do not yet grasp His dark sayings. Jesus speaks plainly in His post-resurrection appearances, but it is not until after Pentecoast and the coming of the Holy Spirit that the disciples truly grasp the dark sayings of Jesus (Bernard, John, 2:519). Jesus said as much when He taught that the Holy Spirit would take His words from the Father and "disclose" them to the disciples (16:13-15).

We, too, experience the dark sayings of Jesus when we struggle emotionally to understand and accept our loss, our grief, and our suffering in this life. The deep waters threaten to overwhelm us even though we have the rest of Scripture to bolster our faith. We still need the Holy Spirit as our "Special Friend" to disclose Jesus' dark sayings to us because of the darkness that sometimes shrouds our minds.

Thank you Holy Spirit for being our teacher during the dark times of our lives

TWO KINDS OF ASKING

There are two kinds of asking in our relationship with God. We can ask a question or we can ask for a favor. We can seek information from God or we can make a request for God to do something for us. Both kinds of asking are seen in John 16:23. "In that day you will not question Me about anything. Truly, truly, I say to you, if you ask the Father for anything in My name, He will give it to you."

The first asking means to ask a question. The verb is ερωτησετε. The word was used to describe conversation, and it generally meant to ask a question of someone in a dialogue between two people in close relationship with each other (NIDNTT, 2:856-857). The implication of the word was to seek information.

Jesus is not referring to prayer in this clause. He refers back to John 16:19 where the disciples were asking questions about His teaching. The "Me" (εμε) is emphatic in form and position as is the double negative (ουκ - ουδεν). The disciples would soon experience a change in their relationship with Jesus. He would no longer be present for them to ask questions.

The second asking means to make a request. This is the language of prayer. It is the new medium of communication for the disciples. The clause is introduced by "truly, truly" (αμην, αμην) which generally starts a new thought. The verb is αιτησητε which means to ask for or even demand something from someone (BAGD, p. 25). Whenever the disciples make requests to God the verb αιτεω is commonly used. Whenever Jesus asks God anything, the verb ερωταω is used. The verb αιτεω refers to a suppliant making a request of a superior while ερωταω refers to a person in a relationship of general equality (NIDNTT, 2:857). Prayer, of course, is the language of a suppliant.

A textual problem occurs with placing the phrase "in My Name" (εν τω ονοματι μου) in the sentence. Does it modify the asking or the giving? Do we ask in Jesus name or does the Father give in Jesus name? Some manuscripts place it after the giving so there are those who argue that God's answers to our prayers are in Jesus name making them more certain (Morris, John, p. 708).

The stronger manuscript evidence is for the asking to be in Jesus name. The evidence is more diversified across the geographical spectrum for this reading (Metzger, Textual Commentary, p. 248) making it the stronger reading. This reading also fits better in context because the next verse (16:24) clearly associates "in My name" with asking. We are to direct our requests to the Father in the name of Jesus. This is the normal order of prayer for us.

We have a new relationship with God on the basis of the cross. We now have direct access to the Father. The Old Testament believer did not have this experience. It is new because of the mediatorial work of Jesus. The veil between us and God has been torn down. Even for the disciples prior to the death of Christ, prayer to the Father had been hindered by the presence of the Son. Now they went directly to the Father because the Son's mission was to connect them (and us) with the Father.

Jesus has been accepted so we are accepted in Him. The intimacy of prayer characterizes our relationship with the Father through Jesus.

THE BIRTH PANGS OF JOY

Three words for weeping are used in John 16:20. Jesus said, "Truly, truly, I say to you, that you will weep and lament, but the world will rejoice; you will grieve, but your grief will be turned into joy." All three words were used for mourning the dead.

The first word for weeping is κλαυσετε. The word was used for expressing the intense emotion of deep sorrow at the death of a loved one. In the Old Testament, it generally indicated the act of wailing as a form of dependence on God instead of an expression of total despair. The second word for weeping is θρηνησετε. This word was used for a funeral dirge. The bewailing of death was often characterized in public by striking the chest and singing dirges in a loud voice. (NIDNTT, 2:416-420).

The first two words refer to outward expressions of grief, but the third word speaks of inner suffering (Bernard, John, 2:515). "You will be grieved," Jesus said. The word is λυπηθησεσθε. It is future passive meaning that something outside the person causes the inner grief. The only other time the word is used in John describes Peter's feelings when Jesus asked him after the resurrection if he loved Jesus. Peter was grieved (John 21:17).

There is a sharp contrast in the verse which an English translation cannot bring out effectively.  The "you" (υμεις) is emphatically placed at the end of the clause immediately adjacent to "the world" (ο κοσμος) beginning the next clause. The contrast between you who grieve and the world that rejoices intentionally intensifies the pain of grief for the believer. The joy of the world makes their tears more painful, but, of course, the story does not end with their tears and the world's joy.

Their tears will not merely be replaced with joy. The verb is γενησεται which means "to be or become." The very event - the cross - that causes their tears will become the event that brings them joy (Morris, John, p. 705). So today, the symbol of the cross - the source of sorrow - has become the symbol of faith - the source of hope.

The very same event can change pain to joy. Jesus uses the example of childbirth to illustrate the point (v. 21). Birth pangs had long been associated with the coming of the messianic figure in the Old Testament (Isaiah 26:17-18; 66:7-8; Hosea 13:13). Jesus is predicting the birth pangs of the Messianic Age.

Pain is often the precursor to joy in our lives.  Suffering on earth leads to the joy of heaven. Our tears at death are the birth pangs of our joy in life with Jesus forever.

SEEING JESUS

Seeing Jesus involves more than merely seeing Jesus! Seeing Jesus through the eyes of faith involves spiritual insight, that is to say, insight produced by the Spirit of God. Jesus taught this truth when He said, "A little while, and you will no longer see Me; and again a little while, and you will see Me" (John 16:16).

Two different verbs are connected to two time sequences ("a little while"). The first "little while" (μικρον) is the interval of time until His death on the cross. After the cross "you no longer see Me." The verb (θεωρειτε) is in the present, not future, tense which is significant - you see Me no longer. "No longer" (ουκετι) does not mean "never again." The action simply stops (Bernard, John, p.513). The seeing in this case is sensual in nature. It means to "be a spectator, look at or observe (BAGD, p.360). After the cross the disciples ceased to see Jesus with their physical eyes for a little while.

The second "little while" is the interval of time between the cross and the resurrection. The adverb "again" (παλιν) ties the two intervals together negating any identification of this "seeing" with the return of Christ. The two "seeings" are connected closely in time by the adverb. The resurrection appearances are in view here.

A different verb (οψεσθε) is used for resurrection sight, and it is a future tense (from οραω). This verb replaces the former verb because it is always used in John to emphasize spiritual perception (Bernard, John p.513). Jesus combines Easter with Pentecost. The resurrection appearances certainly involved physical sight, but, when the Holy Spirit arrived on Pentecost, the understanding was transformed into spiritual insight. The second "seeing" carries this double sense. The Holy Spirit turns physical sight into spiritual insight (TDNT, V:360).

However, we must be careful not to over spiritualize this spiritual insight as if it is only a spiritual vision without any reference to actual physical sight as some do (Meyer, John, p.451). The post-resurrection appearances of Jesus were bodily appearances verifiable by physical eyes not mere visionary spiritual experiences.

One clue that the physical sight and the the spiritual insight are both true is found in the parallel expression where Jesus says, "After a little while the world will no longer see (θεωρει) Me, but you will see (θεωρειτε) Me" (John 14:19). The same verb is used in both sightings - the pre-death and the post-resurrection sightings (Morris, John, p.703) - making a distinction between sight and insight irrelevant in this statement.

Seeing Jesus involves more than merely seeing Jesus but not less than seeing Jesus. The post-resurrection sightings of Jesus were actual physical sightings not merely visionary experiences of faith. The bodily sightings of Jesus were understood by the spiritual insight of the Holy Spirit even as He was actually visible to those who saw Him. Seeing by the eyes of the body and seeing by the eyes of faith converge to form a single sighting protecting our faith from both mysticism and rationalism.

THE SPIRIT - OUR TEACHER

The Holy Spirit performs three functions for the believer (John 16:13-15) parallel to the three functions He performs for the world (16:8-11). With respect to believers, the Holy Spirit will 1) guide (οδηγησει) us (v.13); 2) teach (αναγγελει) us (v.13); and 3) glorify (δοξασει) Jesus to us (v.14).

The clause about the glorifying work of the Holy Spirit is intensive in form (v.14). Literally the text reads, "that one Himself will glorify Me" (εκεινος εμε δοξασει). The glorification test is an important measuring tool for our ministries. Any ministry claiming to be led by the Holy Spirit will not be characterized by an emphasis on the Spirit but by an emphasis on Jesus. The Spirit guides and teaches in a manner that honors Jesus.

The teaching work of the Spirit is mentioned three times (vs.14-15). The verb (αναγγελει) also can mean to report, disclose, announce or proclaim (BAGD, p. 51). It is used of Paul's preaching ministry (Acts 20:20,27) in a way synonymous with teaching (διδαξαι). The primary preaching work of the Holy Spirit is not revelatory, as in disclosing new information, but proclamation, as in announcing truth to us.

Jesus explains the process of proclamation that the Spirit uses. The Spirit receives from Jesus what He teaches to Jesus' followers. The verb is future in verse 14 (λημψεται) and present in verse 15 (λαμβανει). It can mean either to take or to receive (BAGD, p. 464). The source of information is Jesus. Twice the phrase "of Mine" - literally "out of Me" (εκ του εμου) is used, and, once again, the "Me" (εμου) is in its emphatic form showing us that the Spirit's focus is to point us to Jesus.

Jesus explains that He is the source of the Spirit's information because the Father is the source of His information (v.15). Here we see a neuter plural subject, "all things" (παντα) with a singular verb (εστιν) to emphasize that the information being communicated is viewed as a whole mass not specific individual teachings (Dana & Mantey, Grammar, p. 165). Jesus is not separate from the Father for they hold all things - all knowledge - in common (John 17:10). The Spirit communicates knowledge in perfect unity with God the Father and God the Son.

The symmetry of the godhead is perfect. The Spirit communicates what He receives from Jesus who shared in the knowledge of the Father. In this way, the Spirit glorifies the Son who glorifies the Father for they are one (John 17:4-5).

Help me, Lord, always to study your Word on my knees in total dependence on your Holy Spirit to teach me to know you.

OUR GUIDE ON THE WAY

Jesus said, "I am the way (οδος) and the truth (αληθεια) and the life (ζωη)." Nobody comes to God, the Father, except through Jesus (John 14:6). How can we walk on the way, know the truth and so live eternal life? Jesus promised that the Holy Spirit "will guide you (us) into all truth" (John 16:13) so that we can live His life and walk in His way guided by His truth.

The Holy Spirit is responsible to guide (οδηγησει) us (16:13). The verb means to lead or conduct us along the way (BAGD, p. 553). The etymology of the word helps us grasp its significance. It comes from two Greek words - "lead" (αγω) and "way" (οδος) - and means to "lead on the way" or "to show the way" (TDNT, V:97). In the Septuagint, the word is used for the "pillar of fire by night and the cloud by day, to show you the way in which you should go" (Deut. 1:33). The noun form is used to describe Judas who became an escort (οδηγου) for those who arrested Jesus (Acts 1:16).

The Spirit is our guide who escorts us in the way of Jesus by leading us into all truth. There is a textual problem here. He guides us "into" (εις) all truth or He guides us "in" (εν) all truth. The translation "into all truth" suggests that He leads us toward the goal of all truth - a goal we will never reach in this life. The translation "in all truth" suggests that the Spirit leads us in the sphere of all truth. The manuscript evidence favors "in (εν) all truth" so it is best to understand it this way. The Holy Spirit guides us in the sphere of truth as we walk on the path of Jesus. The way of Jesus is enveloped in truth.

We can make some important applications from this text.

1) The way is a path not a moment, a life not an event. The leading is gradual as we walk the way.

2) We cooperate with the Spirit as we walk with Him on the way. Our responsiveness to His guiding is faith not works, but it is faith that walks not waits. There are times, of course, when we must wait for the Spirit to show us the way, but, once shown the way, we must walk it.

3) Jesus, and the Spirit, walk ahead of us on the way. It is, after all, the way of Jesus. He and His Spirit lead. They guide. They do not push.

4) All truth is God's truth, but we must rely on the Spirit, not our brains, to show us His truth. Reason must be always subject to the Spirit. Experiences must not define truth for us.

5) The Spirit has been guiding God's people into truth for many years now since Jesus returned to His Father. We are the beneficiaries of two thousand years of the Spirit's leading. The Bible is the ultimate repository - the inspired record - of the Spirit's guidance into all truth.

THE BURDEN OF KNOWLEDGE

The more of God we know, the more responsible we are before God for our knowing. The deeper we penetrate into God's truth, the greater is the weight we carry for God's truth. I'm so glad that Jesus understands our limitations and feeds us His truth one bite at a time!

Jesus said, "I have many more things to say to you, but you cannot bear them now" (John 16:12). God's revelation is given piecemeal and progressively down through history. Here, Jesus refutes the false notion that only the gospel accounts were inspired. Jesus pre-authenticates the rest of the New Testament Scriptures with these words. More revelation was coming as God progressively revealed Himself in the collection of writings called the New Testament.

Yet Jesus is thinking of more than historical progression with these words.  Jesus allows for our spiritual immaturity. He accommodates Himself to our level of spiritual growth. He gives the disciples and, by extension, us the knowledge we can bear at any given time. The verb "to bear" (βασταζειν) means 1) to carry or 2) to endure (BAGD, p. 137). The word can refer to carrying a literal burden such as a jar of water (Mark 14:13) or the cross (John 19:17). It can also be used figuratively for carrying the cross (Luke 14:27) or the burden of keeping the law (Acts 15:10). We also bear a burden in the sense of enduring the heat of the day ((Matthew 20:12) or enduring the weaknesses of weaker Christians (Romans 15:1).

We, unlike the disciples, have the full canon of Scripture to examine, but we, like the disciples, may not be able to carry the full burden which comes with that knowledge. We may not be able to stand up under the weight of greater knowledge so Jesus accommodates our weakness as he grows us stronger in the knowledge of His truth. He helps us understand His truth progressively - one bite at a time.

The Spirit of Truth will guide us and teach us (John 16:13) in His truth as we are able to bear the knowledge we need to grow. Jesus doesn't unload His theological dump truck on us all at once. He feeds us daily at His dinner table so we can assimilate His truth into our lives. He illuminates His truth on a "need to know" basis. He teaches us what we need to know when we need to know it and not before we can bear it.