John 16 - NIV Cultural Backgrounds Study Bible
16:2 put you out of the synagogue . . . kills you. Other sources confirm that Jesus did envision ostracism for his name’s sake (Lk 6:22), but John’s repeated emphasis on this point was probably relevant to his original audience (cf. Jn 12:42; see note on 9:34). Jewish persecutors may have modeled their persecution of Jesus’ followers on Phinehas’s zeal to appease God’s anger (Nu 25:7–11; Ps 106:30–31); some Jewish groups had earlier persecuted other Jewish groups (reported by Josephus, in the Dead Sea Scrolls, and by later rabbis). Although we read of some deadly violence against Jesus’ followers from fellow Jews (Ac 7:58–60; cf. Ac 9:1; 1Th 2:14–15), it was not the norm. Some scholars think, however, that the expulsion of Jewish believers in Jesus from local synagogues may have sometimes generated the same effect (cf. Rev 2:9–10). Without the protection of being recognized as part of the Jewish community, believers in Jesus, on this view, could lose their exemption from the imperial cult and (in some communities) be subject to charges of disloyalty to the state. Direct fatal persecution probably came and was expected to come especially from Gentiles (Rev 2:13; 13:15).
16:7 Advocate. See note on 14:16. Here the Spirit comes to believers, and thus in vv. 8–11 may work through the believers’ proclamation of Jesus as the Spirit had once worked through the prophets (Ne 9:30).
16:8 he will prove. Ancient speakers and writers could lay out the points they would cover, as here, before elaborating them (as in vv. 7–11). Those who view the context as forensic (see notes on 14:17; 15:26) can view the conviction here as a sort of prosecution. The OT occasionally depicts God as Advocate for his people and consequently the one who enacts justice against their enemies (Jer 50:34; 51:36; La 3:58–59, 64).
16:13 the Spirit of truth. See note on 14:17. guide you into all the truth. Lit., “in all the truth”; the psalmist prayed for God to lead him in truth (Ps 25:5), probably meaning God’s faithfulness (Ps 86:11), though “truth” here in Jn 16:13 undoubtedly relates to Jesus (14:6). only what he hears. Probably involves speaking what is on the Lord’s heart, as Jesus did regarding the Father (see note on 15:15); the Spirit was often connected with prophetic inspiration, so this presumably involves enabling believers to continue to hear the Lord’s voice. what is yet to come. Might involve the prophetic dimension of the Spirit’s work (e.g., Nu 11:25–26; 1Sa 10:6, 10); among others, Jewish apocalyptic writers were interested in matters to come.
16:15 All that belongs to the Father is mine. One commonly cited ideal in antiquity was that “friends share all things in common”; friends also shared their hearts (cf. v. 13; 15:15).
16:16, 17, 18 a little while. In Isaiah, “a little while” (Isa 26:20) appears in the context of figurative childbirth (Isa 26:17–18) and the raising of the dead (Isa 26:19), as here (Jn 16:21).
16:21 giving birth . . . has pain. Everyone recognized that birth pangs were severe; it was one of the most common Biblical images for suffering (e.g., Isa 13:8), applied even to ancient Jewish images of the end time. See also note on Jn 16:16, 17, 18.
16:22 I will see you again and you will rejoice. Possibly Jesus alludes to an image in Isaiah: Zion births the restored Jerusalem (Isa 66:8), and they “see” and “will rejoice” (Isa 66:14).
16:25 I have been speaking figuratively. Like many sages, Jesus often speaks in riddles.
16:32 you will be scattered. When their leader died or failed to shepherd God’s people, the people were often scattered (1Ki 22:17; Eze 34:5–6; Zec 13:7).
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