Exegetical and Hermeneutical Commentary of John 16:11
Of judgment, because the prince of this world is judged.
11. Of judgment judged ] Better, Concerning judgment, because the ruler of this world hath been judged (see on Joh 12:31 and Joh 14:30). As the world has had its own false views about sin and righteousness, so also it has had its own false standards of judgment. The Advocate convicts the world of its error in this point also. The world might think that ‘the power of darkness’ conquered at Gethsemane and Calvary, but the Resurrection and Ascension proved that what looked like victory was most signal defeat: instead of conquering he was judged. This result is so certain that from the point of view of the Spirit’s coming it is spoken of as already accomplished.
Fuente: The Cambridge Bible for Schools and Colleges
Of judgment – That God is just, and will execute judgment. This is proved by what he immediately states.
The prince of this world – Satan. See the notes at Joh 12:31. The death of Christ was a judgment or a condemnation of Satan. In this struggle Jesus gained the victory and subdued the great enemy of man. This proves that God will execute judgment or justice on all his foes. If he vanquished his great enemy who had so long triumphed in this world, he will subdue all others in due time. All sinners in like manner may expect to be condemned. Of this great truth Jesus says the Holy Spirit will convince men. God showed himself to be just in subduing his great enemy. He showed that he was resolved to vanquish his foes, and that all his enemies in like manner must be subdued. This is deeply felt by the convicted sinner. He knows that he is guilty. He learns that God is just. He fears that he will condemn him, and trembles in the apprehension of approaching condemnation. From this state of alarm there is no refuge but to flee to Him who subdued the great enemy of man, and who is able to deliver him from the vengeance due to his sins. Convinced, then, of the righteousness of Jesus Christ, and of his ability and willingness to save him, he flees to his cross, and seeks in him a refuge from the coming storm of wrath.
In these verses we have a condensed and most striking view of the work of the Holy Spirit. These three things comprise the whole of his agency in the conversion of sinful men; and in the accomplishment of this work he still awakens, convinces, and renews. He attends the preaching of the gospel, and blesses the means of grace, and manifests his power in revivals of religion. He thus imparts to man the blessings purchased by the death of Jesus, carries forward and extends the same plan of mercy, and will yet apply it to all the kingdoms and tribes of men. Have we ever felt his power, and been brought by his influence to mourn over our sins, and seek the mercy of a dying Saviour?
Fuente: Albert Barnes’ Notes on the Bible
Joh 16:11
Of Judgment, because the prince of this world is Judged
The prince of this world judged
Through His whole life did Christ judge the prince of this world.
When He, who was born King of the Jews, was born in the stable of Bethlehem, and when the shepherds were called to be the first witnesses of His birth, then was the prince of this world judged; and this judgment was made manifest in that he who sat on the throne of Judaea was so troubled with the tidings, and tried to frustrate the purpose of God by the massacre of the children. Hereby the prince of this world laid bare the hell that boiled in his breast; and though he sent forth the fiercest of his servants he was foiled. When He who came to fulfil all righteousness submitted to be baptized by John, the greater by the less, the sinless by the sinful, God by man, then was the prince of this world judged. Then was man taught not to seek his own glory and righteousness, but the glory and righteousness of God–not to seek to be first, but to be last; and therefore were the heavens opened and the voice from heaven heard, This is My beloved Son, &c. Again in the whole course of our Lords temptation was the prince of this world judged; he was judged in that all his most powerful lures were scattered at once by being brought to the light of Gods Word. Throughout the whole Sermon on the Mount the prince of this world is judged. His most vaunted blessings are declared to be woes, and his woes declared to be blessed. Every time that Christ forgave sins the prince of this world was judged. It was proclaimed in the sight of heaven, God Himself bearing witness that a Man was walking on the earth mightier than the prince of this world, and who could arrest his captives even out of his nethermost prison; and men were taught how they might obtain this deliverance–by faith. By every miracle that Christ wrought, the prince of this world was judged. In that He cast out devils by the Spirit of God it was proved that the kingdom of God had come on mankind, and that among the sons of men there was One who had bound the strong man, and was spoiling his goods; and when the devils took refuge in the herd of swine, and ran down the precipice into the lake, then was it shown what is sins only congenial abode, its only rightful doom. Moreover, by every grace in our Lords character the prince of this world was judged–by His meekness, His patience, His forbearance, His infinite lovingkindness, His perseverance in well-doing, His spotless purity, His zeal. The judgment of the prince of this world was consummated on the cross, and then when he had thus been finally overthrown, death, the last enemy, was also subdued. In all these manifold ways do they who are convinced of judgment by the Comforter perceive that the prince of this world has been judged. And what ensues? Will they follow him into his judgment, share his condemnation, be confounded with him in his confusion? Surely this cannot be. They who have been truly convinced of judgment will no longer cleave to that which they know their Saviour has condemned. Feelings of justice, honour, compassion, may sometimes urge a man to uphold the cause of the vanquished. But here all honour and right and mercy are on the side of the victor, and the victory consists in this, that the shame of sill has been unveiled, that its hatefulness has been disclosed, and mens eyes have been opened to discern its malice and its cruelty, its falsehood and its woe. Those whose eyes have been thus opened must needs loathe and turn away from sin. As Christ condemned sin so will all His faithful servants condemn it. They will condemn it in the world, but still more in their own hearts, for until they have condemned it in themselves, in vain will they try to condemn it in the world. (Archdeacon Hare.)
The Convincer of judgment
The judgment of the world is the natural sequel to its being convinced of sin; and the statement in the text assures us that one day a distinction will be made between the good and the evil, the servants of God and the servants of the devil, and that the result of that distinction and separation will be the condemnation and destruction of the wicked.
I. THE NECESSITY OF THE CONVICTION OF JUDGMENT. If men are to be so convinced of sin as to feel that the service of sin is a hopeless one, they must also be convinced of judgment. It is not enough to set forth the beauty of righteousness, and the deformity of sin. All law, whether human or divine, whether it points out a duty, or forbids a transgression, must have its sanctions. It must have something connected with it, in the shape of rewards, or of punishments, which shall make it to be respected. So it is with regard to righteousness and sin in general. Men must be convinced of more than the mere abstract wrongness of sin, of more than the mere deformity of vice, of more than the rightness, and beauty, of virtue and holiness. It is true that the beauty of holiness was illustrated in the life of our Lord Jesus Christ, and that sin was rebuked by the purity and glory of His character; by means of the righteousness of Christ the conviction of righteousness is worked in the hearts of men. Yet in vain would the Holy Ghost set before many men at least that glorious ideal, or show that sin was a departure from it; unless He could also show that righteousness must triumph, and that sin must be put down and overthrown.
II. THIS NECESSITY GOD HAS BEEN MEETING IN THE PAST HISTORY OF THE WORLD.
1. The first chapters of the sacred history contain this lesson in the probation, fall, and expulsion from paradise of our first parents. Here righteousness and sin confronted each other in their simplest forms of obedience and disobedience. Adam and Eve were put upon trial to see whether they would obey or disobey the Divine command. There was discrimination, an examination of the moral character of their conduct; there was condemnation, and there was rejection, and consequently punishment. All this is involved in the idea of judgment. It was the first lesson given by God to man, the first of a long series by which He has sought to convince His creatures of judgment.
2. We find the same repeated in the Deluge. The sins of mankind waxed grosser and more heinous, and the long-suffering of God waited and warned His rebellious creatures, until, it may be, men ceased to believe in judgment, and thought that to-morrow should be as to-day, and the wicked even as the righteous. But their dream was broken in upon and their delusion dispelled. The Flood came and took them all away.
3. We might point next to the history of Sodom and Gomorrah, but we pass on to the illustration of the subject in the history of Gods dealings with the Israelites. In that remarkable history we have not only law, we have not only guidance and direction, we have judgment also. If God revealed Himself to the Israelites as their Teacher and Ruler, He also manifested Himself as the Judge of them and of the whole earth. The Judge of all the earth does right, even when the evil has been committed and the penalty merited by the seed of Abraham. It would not be judgment, it would not be a help towards convincing men of judgment, unless it were the result of discrimination and the just consequence of the act which had been performed. The whole history of the Israelites illustrates these remarks. It abounds in what we should call especial Divine interpositions; and those interpositions are frequently acts of retribution consequent upon the disobedience of the Divine commands, or a refusal to comply with His requirements. When Israel came out of Egypt, the exodus was accomplished by means of a Divine judgment.
4. We dwell upon these illustrations of Gods dealings with mankind, because we possess His own interpretation of them, and are not liable to the charge of presumption which is sometimes brought against us when we seek to trace the hand of God in secular history. But we must not therefore suppose that the same lesson is not taught, and clearly too, in the whole history of nations. The conviction of judgment, in a measure at least, is impressed upon the religious belief of the whole human race, and is reflected in all their mythologies. Its very distortion is often no mean proof of its reality. The foot-prints of the Avenger are never far separated from those of the evil doer.
III. HOW THEN IS THE CONVICTION OF JUDGMENT WROUGHT BY THE COMFORTER? Let us endeavour to understand what our Lord means when He tells us that the Comforter shall convince the world of judgment, because the prince of this world is judged. The two principles of good and evil have been contending from the beginning of the world; but since the Incarnation it may be said that the great leaders and representatives of these opposing powers have encountered each other face to face. The Son of God was manifested, that He might destroy the works of the devil 1Jn 3:8). And His whole history tells us, that whenever they met in spiritual warfare, the prince of this world was judged.
1. It was so in the temptation of our Lord in the wilderness. The prince of this world was judged. In that contest from which he departed beaten, he had a pledge of the power and authority of Him who was to be his Conqueror.
2. The prince of this world was also judged in our blessed Lords works of Divine power, and especially in His casting out devils. When the disciples of Christ returned with joy to their Master, saying: Even the devils are subject unto us through Thy name, His answer was, I beheld Satan as lightning fail from heaven (Luk 10:17-18). His empire was overthrown: the prince of this world was judged.
3. The same victory was won, the same act of judgment was performed upon the cross. It is clear that our blessed Lord looked forward to the death of the cross as the consummation of His victory. Now, He said in prospect of that hour (Joh 12:27-31), Now is My soul troubled; and what shall I say? Father, save Me from this hour: But for this cause came I unto this hour. And the cause He mentions distinctly directly afterwards, Now is the judgment of this world: now shall the prince of the world be cast out. Blot out the propitiation from the work of Christ, and the judgment of the god of this world is incomplete. That was the great means whereby Satan was cast down; for when the blood of atonement was sprinkled upon the mercy-seat, he had no more claims upon sinful man, and no more hold upon the conscience.
4. And the victory was completed by our Lords resurrection and ascension. If the Cross was the victory, this was the triumph. If Satan was defeated by the Conqueror on the cross, the resurrection declared His defeat. Nay more, it declared by the entrance of the Redeemer into the holy of holies that the curse was done away, that man could now enter into the presence of the Most High. This is what is meant by the accuser of the brethren being cast down, when the Man-child was caught up into heaven Rev 12:5; Rev 12:9-10). Satan falls as lightning from heaven. The prince of this world is judged. We have seen what is meant by the fact of which the Holy Ghost makes use in working the conviction of judgment, we have seen in what sense the prince of this world was judged: let us now ask what use the Comforter makes of this act in producing the conviction of judgment. Evidently the very descent of the Holy Ghost is a witness of the triumph of our Lord. He is the promise of the Father, the gift of the Son. But this not all. He produces this conviction by carrying on the work, by giving effect to the triumph of Christ. In the progress of the Church of Christ, a progress which has been the work of the Holy Ghost, in the triumph of the individual, or of the body over sin and over the opposition of the world, we have seen the conviction of judgment. But the judgment of the prince of this world, which is now being manifested in the overthrow of evil, is the pledge of a future and final judgment. I need not say that the pledge is adequate. The fact of the descent of the Holy Ghost, the mighty works which accompanied, and which since then have followed His descent, the power which He has put forth in human society, all these things are our pledge for the future. And the pledge will be redeemed. We know not when or how; but the time will come when there will be a separation of good and evil, of light and darkness. (W. R. Clark, M. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 11. Of judgment] Of the false judgment of the Jews in condemning the Lord Jesus, who, as some think, is intended here by the ruler of this world: see Joh 14:30. Others think that Satan is meant whose usurped power over the world was now to be greatly restrained, and by and by totally destroyed: see Joh 12:31; Col 2:15; Re 11:15; Re 12:10-11. Perhaps our Lord’s meaning is, that as a most astonishing judgement, or punishment, was now about to fall upon the Jews, in consequence of their obstinate infidelity, the Holy Ghost, by the ministry of the apostles, should demonstrate that this judgment, severe as it might seem, was amply merited by this worst of all people; and may we not say that their continuance in the same crime sufficiently vindicates the judgment of God, not only in its being poured out upon them at first, but in continuing to pursue them?
It is necessary to observe that it was one office of the Spirit to convince of a judgment to come; and this he did particularly by the apostles, in declaring that God had appointed a day in which he would judge the world by him whom he had appointed for that purpose: Ac 17:31. And we find that while Peter was asserting this doctrine at Caesarea, Ac 10:42, the Holy Spirit was poured out on the Jews and the Gentiles which were present, Ac 10:44, c., and many were converted unto the Lord.
One general exposition may be given of these three verses. The Holy Spirit will convince the world of sin committed, and guilt and condemnation thereby incurred. Of righteousness – of the necessity of being pardoned, and made righteous through the blood of the Lamb, who, after being offered up for sin, went to the Father, ever to appear in his presence as our intercessor: and of judgment – of the great day thereof, when none shall be able to stand but those whose sins are pardoned, and whose souls are made righteous. In all that our Lord says here, there seems to be an allusion to the office of an advocate in a cause, in a court of justice who, by producing witnesses, and pleading upon the proof, convicts the opposite party of sin, demonstrates the righteousness of his client, and shows the necessity of passing judgment upon the accuser.
The faith of the Gospel discovers unto us three different states of man: it shows him:
1. Under sin, in which there is nothing but infidelity towards God, because there is no faith in Jesus Christ.
2. Under grace, in which sin is pardoned, and righteousness acquired by faith in Christ; who is gone to the Father to carry on, by his intercession, the great work of redemption.
3. In the peace and glory of heaven, where Christ will reign with his members; the devil, with his angels and servants, being banished into hell by the last judgment.
Thus, in the Christian revelation, we are made acquainted with three grand truths, which contain the sum and substance of all true religion.
The first is the general corruption of human nature, and the reign of sin till the coming of Christ.
The second is the reparation of our nature by the Lord Jesus, and the reign of righteousness by his grace: Ro 5:21.
The third is the condemnation of sinners, and the total destruction of the kingdom of sin, and of all the power of the devil, by the last judgment.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The third thing to convince the world of which the Spirit is promised, is
judgment. There is a great variety amongst interpreters in their senses, what is to be understood by judgment in this text. Mr. Calvin thinks that by it is to be understood a right order of things: the devil, who is the prince of the world, had made a great disorder and confusion in the world; Christ, having judged him, brought in a reformation, and restored things into order again. Others understand the term, of that judicial power which Christ obtained after his ascension into heaven, when the Lord said unto him, Sit thou at my right hand, until I make thine enemies thy footstool, Psa 110:1; Act 2:34,35. Others understand it of that government which Christ exerciseth over and upon the souls of his people, once delivered out of the power of Satan by the obedience of Christs death. Others understand it of that all power given to Christ in heaven and earth, mentioned Mat 28:18; Phi 2:9,10. Others understand it of that perverse and corrupt judgment which the world exercised upon Christ and his apostles. Others understand it of the judgment of condemnation: the world should by the Spirit be convinced, that they lay in wickedness, and exposed to eternal condemnation, when they should see their father the devil, who arrogates to himself the title of the prince of the world, and exerciseth a tyranny over them, cast out, and overcome.
Fuente: English Annotations on the Holy Bible by Matthew Poole
11. Of judgment, because the princeof this world is judgedBy supposing that the final judgmentis here meant, the point of this clause is, even by goodinterpreters, quite missed. The statement, “The prince of thisworld is judged,” means, beyond all reasonable doubt, thesame as that in Joh 12:31,”Now shall the prince of this world be cast out“;and both mean that his dominion over men, or his power to enslave andso to ruin them, is destroyed. The death of Christ “judged”or judicially overthrew him, and he was thereupon “cast out”or expelled from his usurped dominion (Heb 2:14;1Jn 3:8; Col 2:15).Thus, then, the Spirit shall bring home to men’s conscience: (1) thesense of sin, consummated in the rejection of Him who came to”take away the sin of the world”; (2) the sense of perfectrelief in the righteousness of the Father’s Servant, nowfetched from the earth that spurned Him to that bosom where fromeverlasting He had dwelt; and (3) the sense of emancipation from thefetters of Satan, whose judgment brings to men liberty to beholy, and transformation out of servants of the devil into sons anddaughters of the Lord Almighty. To one class of men, however, allthis will carry conviction only; they “will not come toChrist”revealed though He be to them as the life-givingOnethat they may have life. Such, abiding voluntarily under thedominion of the prince of this world, are judged in his judgment,the visible consummation of which will be at the great day. Toanother class, however, this blessed teaching will have anotherissuetranslating them out of the kingdom of darkness into thekingdom of God’s dear Son.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Of judgment, because the prince of this world is judged. This is to be understood of the judiciary power and authority of Christ, who has “all judgment” committed to him by the Father, as Mediator; has all power in heaven and in earth; and as he is appointed, so he is a very fit person to judge the world at the last day. Now this being disputed and disbelieved by the Jews, the Holy Ghost, in the ministry of Peter, most clearly demonstrated to their full conviction, that he was raised from the dead, set upon his throne, and was made, or declared, Lord and Christ, Ac 2:24; of which the pouring forth of the Holy Ghost was an evidence; and the instance in the text proving it, and which is a very considerable one, is the judgment, or condemnation and destruction of Satan, the prince of the world; for Christ, by his death, has destroyed him and his works; has spoiled his principalities and powers; and by his resurrection from the dead, and ascension to heaven, has carried him and them captive, triumphing over them; and, through the effusion of the Holy Spirit upon the apostles, and the power of it attending their ministry, Satan was judged, condemned, and cast out of the Heathen world, their temples, and the souls of men; the prey was taken from the mighty, and the lawful captive delivered: but as this may refer to the ordinary work of the Spirit in conviction and conversion, it may be differently applied; for he convinces of various things, which come under this name: he convinces of the wrong judgment which men in a state of nature form of God, whom they take to be such an one as themselves; of a crucified Christ, whom they esteem foolishness; of the doctrines of Christ, which they judge to be absurd and irrational; of the people of Christ, whom they reckon the filth of the world, and the offscouring of all things; of the ways and, ordinances of Christ, which are thought to be grievous, unpleasant, and unprofitable; and of themselves, and their own state and condition, which they fancy to be good, and they in a fair way for heaven: he also convinces them of the excellency, truth, power, and usefulness of the Gospel, which is called “judgment”, Isa 42:1, so as to understand it truly, believe it cordially, receive it in the love of it, and feel the power of it: he convinces them of a future judgment; of the reality and certainty of it; that it will be universal, reach to all persons and things; that it will be carried on in the most righteous manner, and there will be no escaping it, of which the judgment and condemnation of Satan is a standing proof: and he moreover convinces of judgment or damnation; that men are under a sentence of condemnation in Adam; that they are liable to eternal damnation in themselves; that except they believe in Christ they will be damned, as sure as the prince of this world is.
Fuente: John Gill’s Exposition of the Entire Bible
Because the prince of this world hath been judged ( ). Cf. John 12:31; John 14:31 for the title. Perfect passive indicative of . He stands condemned. The sinful world is in his grip, but he will be cast out (12:31).
Fuente: Robertson’s Word Pictures in the New Testament
Is judged [] . Perfect tense. Rev., therefore, rightly, hath been judged.
Fuente: Vincent’s Word Studies in the New Testament
1) “Of judgment,” (peri de kriseos) “Then concerning judgment,” for their unbelief, and for their deliberate sins from which all are called to repent, Act 17:31; Rom 2:24; Rev 20:12-13; Heb 9:27.
2) “Because the prince of this world is judged.” (hoti ho archon tou kosmou toutou kekritai) “Because the ruler of this world order has been judged for (because of his anarchy and rebellion against my Father and His universe) and awaits His certain hour of execution, and he and his demon hordes know it, Jud 1:6; 2Pe 2:4; Rev 12:9; Rev 12:12. To cling to this defeated “prince of this world,” is like holding to a sinking ship, to a doomed cause.
Fuente: Garner-Howes Baptist Commentary
11. Of judgment. Those who understand the word ( κρίσεως) judgment as signifying condemnation, have some argument on their side; for Christ immediately adds, that the prince of this world hath been judged But I prefer a different opinion, namely, that, the light of the Gospel having been kindled, the Spirit manifests that the world has been brought into a state of good order by the victory of Christ, by which he overturned the authority of Satan; as if he had said, that this is a true restoration, by which all things are reformed, when Christ alone holds the kingdom, having subdued and triumphed over Satan. Judgment, therefore, is contrasted with what is confused and disordered, or, to express it briefly, it is the opposite ( τὢς ἀταξίας) of confusion, or, we might call it righteousness, a sense which it often bears in Scripture. The meaning therefore is, that Satan, so long as he retains the government, perplexes and disturbs all things, so that there is an unseemly and disgraceful confusion in the works of God; but when he is stripped of his tyranny by Christ, then the world is restored, and good order is seen to reign. Thus the Spirit convinces the world of judgment; that is, having vanquished the prince of wickedness, Christ restores to order those things which formerly were torn and decayed.
Fuente: Calvin’s Complete Commentary
(11) Of judgment, because the prince of this world is judged.Comp. Notes on Joh. 3:17-18, and Joh. 12:30-31. The tense here is perfect, marking the completion of the condemnation. The prince of this world hath been and remaineth judged. The conviction is regarded from the point of view of the coming of the Advocate when Christs work shall have been completed. That work is the redemption of the world, and is, therefore, the condemnation of the prince of this world. The conviction of this judgment follows upon that of sin and upon that of righteousness. The two kingdoms stand out in clear distinction. The power of the prince of this world is overcome by the opening of the kingdom of heaven to all believers. The King of Righteousness is in victory seated upon His throne, and claims mankind, whose nature He has assumed and whom He has redeemed, to be free from sin and servants of righteousness.
It is not within the scope of these Notes to discuss the theories of interpretation, and the many difficulties which attend every interpretation of Joh. 16:7-11. All that can be attempted is to place the reader in possession of what seems to be the simplest meaning of the words. A more full treatment is the less necessary as a complete discussion of the whole subject is easily accessible in the Sermons of the late Archdeacon of Lewes, preached before the University of Cambridge, in 1840. The Notes attached to the Sermons are an exhaustive summary of the views held in ancient and modern times by men most capable of judging. (See J. C. Hare, Mission of the Comforter, Ed 3, 1876.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
11. Of judgment Of scrutiny and of separation between good and evil, to be now begun, continued through future history, and consummated at the Second Advent.
Prince See on Joh 16:8.
Fuente: Whedon’s Commentary on the Old and New Testaments
Joh 16:11. Of judgment, because, &c. “In the last place, when the Holy Ghost thus cometh, he will convert men from idolatry and from vicious tempers and vicious practices, to the knowledge, experience, and practice of true religion; and by thus victoriouslydeprivingSatanofthatdominionwhichhe has hitherto exercised over the minds of men, he will convince the world of judgment. He will demonstrate, not only that the world is governed by God, (so the word judgment is often used,) but that all power in heaven and earth is given to me particularly as the mediatorial king, who by mySpirit have dethroned the devil. Moreover, this present punishment of the prince of this world, will be an earnest and proof of that judgment, which at the last day I will execute, upon him and all his adherents.” See Ch. Joh 12:31.
Fuente: Commentary on the Holy Bible by Thomas Coke
Joh 16:11 . If the Paraclete by means of His testimony convinces the world of its sin of unbelief, and of Christ’s righteousness, then the third also cannot be wanting, which must refer to him , who rules the unbelieving world, and is the original enemy of Christ and His kingdom, to the devil . He is judged , i.e. actually condemned , by the fact that Christ has accomplished His world-redeeming work, whereby in truth every one who becomes a believer is withdrawn from the sway of the devil, so that his cause in and with the fulfilment of the redemptive work is objectively a lost one. Comp. on Joh 12:30-31 . Of this the Paraclete will penally convict the world, dependent on the dominion of the devil, in order that the world, in acknowledgment of the sinfulness of its unbelief (Joh 16:9 ), and of the holy righteousness of the Christ rejected by it (Joh 16:10 ), may turn its back in penitence on the prince of the world, over whom already sentence has been pronounced (Joh 16:10 ). Thus, by means of the apostolic preaching is accomplished on the the officium Spiritus s. elenchticum .
NOTE.
The three more precise definitions with (Joh 16:9-11 ) express the relations from the standpoint of the presence of the speaker . Hence, in Joh 16:9 , the present (which was altered at a very early period so Vulg. and It. into ); hence also in Joh 16:10 the present and the second person , because Jesus is speaking to the disciples , and it is in fact His departure from them which is filling His mind, which lively directness of style De Wette unjustly criticizes as surprisingly inappropriate; hence, finally, in Joh 16:11 the perfect , because Jesus sees Himself at the end of His work, and therewith the actual condemnation of Satan already completed and secured. Comp. Joh 16:33 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
11 Of judgment, because the prince of this world is judged.
Ver. 11. Of judgment, because the prince, &c. ] Satan is, by the mighty work of the Holy Ghost, cast out of his trenches, forts, cages, castles, heaven of men’s hearts, , 2Co 10:4 ; corruption is dejected, though not utterly ejected, Luk 10:18 ; “The Spirit lusteth against the flesh.” So that as we cannot do what good we would, because of the flesh; so neither what evil we would, because of the Spirit.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
11. ] As was the world’s righteousness , and the of it was the manifesting to them how worthless it (their after its old conception) was of their own by nature, but how perfect and complete it (the same as now newly and more worthily apprehended) is in and by Christ, so now is the world’s judgment: on the one side, their judgment or estimate, or discrimination of things, on the other side, God’s judgment , to which it is opposed. This their judgment by nature they form in subjection to the prince of this world, the Devil, of whose power they are not conscious, and whose existence they even deny: but the Spirit of God , shall convict this judgment of wrong; shall shew them how erroneous and destructive it is, and what a bondage they have been under; shall detect to them the Prince of this world reigning in the children of disobedience, and give them a better judgment , by which they shall “not be ignorant of his devices” ( 2Co 2:11 ). But this better judgment itself is that very truth of God manifested in the Lord Jesus, by which (ch. Joh 12:31 ) the Prince of this world is cast out; by which the follower of Christ is enabled to say, “Get thee behind me, Satan;” by which the unbelieving world, and its Prince, are finally condemned in the judgment hereafter (see Hare, as above, note V).
I have preferred giving pointedly what I believe to be the sense of this most important passage, to stringing together a multitude of opinions on it: seeing that of even the best Commentators no two bring out exactly the same shade of meaning, and thus classification is next to impossible. I sincerely recommend the student to read the notes in Archdeacon Hare’s work, where he will find the whole literature of the subject, with the exception of Stier’s second edition, and Luthardt’s commentary, which have been published since.
It will be seen that in my view the subjective and objective bearing of the three words are both to be kept in sight, and that the great convictive work of the Spirit is to bring man OUT OF HIMSELF INTO CHRIST, Who (in His objective manifestation) must be made unto him (subjectively), (1) , (2) , (3) (the fourth, , not being here treated of, as being another part of the Spirit’s work, and on those who are no longer the , see ch. Joh 17:16-17 ); and to condemn those who remain in the world finally, in all these points, as having rejected Christ. And this convictive work of the Spirit is a complex and progressive work; including the ministry of the Apostles, and every step taken towards divine truth in the history of the Church, as well as the conversion of individuals, and condemnation of the unbelieving.
Fuente: Henry Alford’s Greek Testament
Joh 16:11 . , “and concerning judgment (between sin and righteousness, and between Christ and the prince of this world, Joh 12:31 , Joh 14:30 ), because the ruler of this world has been judged,” or “is judged”. The distinction between sin and righteousness was, under the Spirit’s teaching, to become absolute. In the crucifixion of Christ the influences which move worldly men were finally condemned. The fact that worldliness, blindness to the spiritually excellent, led to that treatment of Christ, is its condemnation. The world, the prince of it, is “judged”. To adhere to it rather than to Christ is to cling to a doomed cause, a sinking ship.
Fuente: The Expositors Greek Testament by Robertson
is judged = has been judged. App-122.
Fuente: Companion Bible Notes, Appendices and Graphics
11.] As was the worlds righteousness, and the of it was the manifesting to them how worthless it (their after its old conception) was of their own by nature, but how perfect and complete it (the same as now newly and more worthily apprehended) is in and by Christ,-so now is the worlds judgment:-on the one side, their judgment or estimate, or discrimination of things,-on the other side, Gods judgment, to which it is opposed. This their judgment by nature they form in subjection to the prince of this world, the Devil, of whose power they are not conscious, and whose existence they even deny: but the Spirit of God , shall convict this judgment of wrong;-shall shew them how erroneous and destructive it is, and what a bondage they have been under;-shall detect to them the Prince of this world reigning in the children of disobedience, and give them a better judgment, by which they shall not be ignorant of his devices (2Co 2:11). But this better judgment itself is that very truth of God manifested in the Lord Jesus, by which (ch. Joh 12:31) the Prince of this world is cast out;-by which the follower of Christ is enabled to say, Get thee behind me, Satan; by which the unbelieving world, and its Prince, are finally condemned in the judgment hereafter (see Hare, as above, note V).
I have preferred giving pointedly what I believe to be the sense of this most important passage, to stringing together a multitude of opinions on it: seeing that of even the best Commentators no two bring out exactly the same shade of meaning, and thus classification is next to impossible. I sincerely recommend the student to read the notes in Archdeacon Hares work, where he will find the whole literature of the subject, with the exception of Stiers second edition, and Luthardts commentary, which have been published since.
It will be seen that in my view the subjective and objective bearing of the three words are both to be kept in sight, and that the great convictive work of the Spirit is to bring man OUT OF HIMSELF INTO CHRIST, Who (in His objective manifestation) must be made unto him (subjectively), (1) , (2) , (3) (the fourth, , not being here treated of, as being another part of the Spirits work, and on those who are no longer the , see ch. Joh 17:16-17); and to condemn those who remain in the world finally, in all these points, as having rejected Christ. And this convictive work of the Spirit is a complex and progressive work; including the ministry of the Apostles, and every step taken towards divine truth in the history of the Church, as well as the conversion of individuals, and condemnation of the unbelieving.
Fuente: The Greek Testament
Joh 16:11. , the prince of this world) Satan has been (is) judged upon the ground (principle) that he is prince of the world.-, has been (is) judged) all the power under which the human race has been subjected having been taken from him; and a return under the sceptre of Christs righteousness having been thrown open to men, even to the Gentiles who were most alien to God and absorbed in idolatry: whilst those who refuse to avail themselves of the opportunity of a return, are doomed to have at last the same portion assigned them as the prince of the world. It was a most momentous judicial Process which was to be followed by the execution of it.
Fuente: Gnomon of the New Testament
Joh 16:11
Joh 16:11
of judgment,-[That is, of impending judgment of the world by Christ.]
because the prince of this world hath been judged.-The evil one is the prince of this world. He became so when man, the ruler in Eden, chose to follow Satan rather than obey God. All in this world had been intrusted to man, and he transferred his allegiance of the world to him instead of God. Jesus came into the world to rescue man and the world from the rule of the devil. The final conflict was now at hand. He would surrender himself to the power of the devil, go down into the grave, and there in the devils own prison house overcome him, burst the bonds of death, and condemn him as a usurper of the prerogatives of God. The prince of this world used the rulers of the kingdoms of the world to bring Jesus to the grave. [Satans great power was death. The world had ever been in bondage to him through death. (Heb 2:14-15). This power he had exercised even over Jesus; but this only temporarily and by permission. The resurrection of Jesus broke his sceptre and announced his judgment. He was a criminal at the bar instead of a mighty lord. But he who had power to judge the universal conqueror of humanity would certainly have power to judge the world. Thus complete and logical is the argument of the divine advocate of Jesus as predicted by Jesus. For its fulfillment read Acts 2 and indeed the whole line of the apostolic ministry, which was and is the ministry of the Holy Spirit to the world.]
Fuente: Old and New Testaments Restoration Commentary
world
kosmos = world-system. Joh 17:14; Joh 7:7. (See Scofield “Rev 13:8”).
Fuente: Scofield Reference Bible Notes
judgment: Joh 5:22-27, Mat 12:18, Mat 12:36, Act 10:42, Act 17:30, Act 17:31, Act 24:25, Act 26:18, Rom 2:2-4, Rom 2:16, Rom 14:10-12, 1Co 4:5, 1Co 6:3, 1Co 6:4, 2Co 5:10, 2Co 5:11, Heb 6:2, Heb 9:27, 2Pe 2:4-9, 2Pe 3:7, Rev 1:7, Rev 20:11-15
the: Joh 12:31, Joh 14:30, Gen 3:15, Psa 68:18, Isa 49:24-26, Luk 10:18, Rom 16:20, 2Co 4:4, Eph 2:2, Col 2:15, Heb 2:14, 1Jo 3:8, Rev 12:7-10, Rev 20:2, Rev 20:3, Rev 20:10
Reciprocal: Mat 4:9 – I give Mat 12:26 – his Joh 16:33 – I Eph 6:12 – against the 1Jo 4:4 – than 1Jo 5:19 – in wickedness Rev 9:11 – they had Rev 12:9 – into
Fuente: The Treasury of Scripture Knowledge
1
The prince of this world is Satan (chapter 12: 31; 14: 30; Duke 4:6; Ephesians 2; 2) who is to be Judged. But Mat 25:41 states that unsaved men and women will be cast Into the same place as the devil and his angels. That denotes the unsaved will be Judged likewise, hence the Comforter was to teach and warn mankind of the judgment day and the only way to prepare for it.
Fuente: Combined Bible Commentary
Of judgment, because the prince of this world is judged.
[Of judgment, because the prince, etc.] it is well known that the prince of this world was judged when our Saviour overcame him by the obedience of his death, Heb 2:14; and the first instance of that judgment and victory was when he arose from the dead: the next was when he loosed the Gentiles out of the chains and bondage of Satan by the gospel, and bound him himself, Rev 20:1;2: which place will be a very good comment upon this passage.
And both do plainly enough evince that Christ will be capable of judging the whole world, viz. all those that believe not on him, when he hath already judged the prince of this world. This may call to mind the Jewish opinion concerning the judgment that should be exercised under the Messiah, that he should not judge Israel at all, but the Gentiles only; nay, that the Jews were themselves rather to judge the Gentiles, than that they were to be judged. But he that hath judged the prince of this world, the author of all unbelief, will also judge every unbeliever too.
Fuente: Lightfoot Commentary Gospels
Verse 11
The prince of this world; Satan, spoken of in the Scriptures as the origin and representative of human wickedness.
Fuente: Abbott’s Illustrated New Testament
16:11 Of {d} judgment, {e} because the prince of this world is judged.
(d) Of that authority and power which I have both in heaven and in earth.
(e) That is, because they will then understand and indeed know that I have overcome the devil, and govern the world, and then all men will see that they set themselves against you in vain, for I will arm you with heavenly power by which you may destroy every high thing which is lifted up against the knowledge of God; 2Co 10:5 .
Fuente: Geneva Bible Notes
Third, the Spirit would convict the world of judgment coming on it for its sins that culminated in the rejection of Jesus. The Jews of Jesus’ day generally judged Him to be a false pretender to Messiah’s throne. That judgment was wrong, and the Spirit would convict many of them of the error of their judgment (cf. Act 2:36-37). The Cross and the Resurrection would be compelling proofs that would change the minds of many.
The Spirit would do this because God had judged Satan (cf. Joh 12:31). The resurrection of Jesus constituted a condemnation of the devil (cf. Col 2:15). Since the ruler of the world stands condemned, his children can expect the same treatment unless they believe in Jesus (cf. Joh 14:30).
"When a lost sinner is truly under conviction, he will see the folly and evil of unbelief; he will confess that he does not measure up to the righteousness of Christ; and he will realize that he is under condemnation because he belongs to the world and the devil (Eph 2:1-3). . . . There can be no conversion without conviction, and there can be no conviction apart from the Spirit of God using the Word of God and the witness of the child of God." [Note: Wiersbe, 1:362.]