Holy spirit about judgment

HOLY SPIRIT ABOUT JUDGMENT
EDITED BY GLENN PEASE
John 16:11 11and about judgment, because the
prince of this world now stands condemned.
BIBLEHUB RESOURCES
Biblical Illustrator
Of Judgment, because the prince of this world is Judged.
John 16:11
The prince of this world judged
Archdeacon Hare.
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 Lord's 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 God's 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 sin's
only congenial abode, its only rightful doom. Moreover, by every grace
in our Lord's 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 men's 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
W. R. Clark, M. A.
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 God's 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 God's 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" (1 John 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 Lord's 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" (Luke 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 (John 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 Lord's 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 (Revelation 12:5, 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.)
STUDYLIGHT RESOURCES
Adam Clarke Commentary
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 John 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 John 12:31; Colossians 2:15; Revelation 11:15;
Revelation 12:10, Revelation 12:11. 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: Acts 17:31. And

we find that while Peter was asserting this doctrine at Caesarea, Acts
10:42, the Holy Spirit was poured out on the Jews and the Gentiles
which were present, Acts 10:44, etc., 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:
Under sin, in which there is nothing but infidelity towards God, because
there is no faith in Jesus Christ.
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.
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: Romans 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.
Copyright Statement
These files are public domain.
Bibliography
Clarke, Adam. "Commentary on John 16:11". "The Adam Clarke
Commentary".
https:https://www.studylight.org/commentaries/acc/john-16.html. 1832.
return to 'Jump List'
Albert Barnes' Notes on the Whole Bible
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 John 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?
Copyright Statement
Bibliography
Barnes, Albert. "Commentary on John 16:11". "Barnes' Notes on the
New Testament".
https:https://www.studylight.org/commentaries/bnb/john-16.html. 1870.
The Biblical Illustrator
John 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 Lord’s 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 God’s 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 sin’s only
congenial abode, its only rightful doom. Moreover, by every grace in our
Lord’s 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 men’s 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 God’s 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 God’s 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” 1 John 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 Lord’s 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” (Luke 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 (John 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 Lord’s 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 Revelation 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.)
Copyright Statement
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliography
Exell, Joseph S. "Commentary on "John 16:11". The Biblical

Illustrator. https:https://www.studylight.org/commentaries/tbi/john-
16.html. 1905-1909. New York.
John Gill's Exposition of 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,
Acts 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", Isaiah 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.
Copyright Statement
The New John Gill's Exposition of the Entire Bible Modernised and
adapted for the computer by Larry Pierce of Online Bible. All Rightes
Reserved, Larry Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard
Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
Bibliography
Gill, John. "Commentary on John 16:11". "The New John Gill
Exposition of the Entire Bible".
https:https://www.studylight.org/commentaries/geb/john-16.html. 1999.
Geneva Study Bible
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; (2 Corinthians 10:5).
Copyright Statement
Bibliography
Beza, Theodore. "Commentary on John 16:11". "The 1599 Geneva
Study Bible". https:https://www.studylight.org/commentaries/gsb/john-
16.html. 1599-1645.
Commentary Critical and Explanatory on the Whole Bible
Of judgment, because the prince of this world is judged — By supposing
that the final judgment is here meant, the point of this clause is, even by
good interpreters, quite missed. The statement, “The prince of this
world is judged,” means, beyond all reasonable doubt, the same as that
in John 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 and so 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 (Hebrews 2:14; 1 John 3:8; Colossians 2:15). Thus,
then, the Spirit shall bring home to men‘s conscience: (1) the sense of
sin, consummated in the rejection of Him who came to “take away the
sin of the world”; (2) the sense of perfect relief in the righteousness of
the Father‘s Servant, now fetched from the earth that spurned Him to
that bosom where from everlasting He had dwelt; and (3) the sense of

emancipation from the fetters of Satan, whose judgment brings to men
liberty to be holy, and transformation out of servants of the devil into
sons and daughters of the Lord Almighty. To one class of men, however,
all this will carry conviction only; they “will not come to Christ” -
revealed though He be to them as the life-giving One - that they may
have life. Such, abiding voluntarily under the dominion of the prince of
this world, are judged in his judgment, the visible consummation of
which will be at the great day. To another class, however, this blessed
teaching will have another issue - translating them out of the kingdom
of darkness into the kingdom of God‘s dear Son.
Copyright Statement
These files are a derivative of an electronic edition prepared from text
scanned by Woodside Bible Fellowship.
This expanded edition of the Jameison-Faussett-Brown Commentary is
in the public domain and may be freely used and distributed.
Bibliography
Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary
on John 16:11". "Commentary Critical and Explanatory on the Whole
Bible". https:https://www.studylight.org/commentaries/jfb/john-
16.html. 1871-8.
John Lightfoot's Commentary on the Gospels
11. Of judgment, because the prince of this world is judged.
[Of judgment, because the prince, &c.] It is well known that the prince
of this world was judged when our Saviour overcame him by the
obedience of his death, Hebrews 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, Revelation 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.
Copyright Statement
Bibliography
Lightfoot, John. "Commentary on John 16:11". "John Lightfoot
Commentary on the Gospels".
https:https://www.studylight.org/commentaries/jlc/john-16.html. 1675.
People's New Testament
Of judgment, because the prince of this world is judged. In John 14:30,
he declared, "The prince of this world cometh." It was the prince of this
world, the spirit of the world, Satan, as the ruler of the world, who slew
him. When Christ rose from the dead, and all power was given into his
hands, this was a judgment in the court of the universe against the
prince of the world.

Copyright Statement
These files are public domain and are a derivative of an electronic
edition that is available on the Christian Classics Ethereal Library
Website.
Original work done by Ernie Stefanik. First published online in 1996 at
The Restoration Movement Pages.
Bibliography
Johnson, Barton W. "Commentary on John 16:11". "People's New
Testament". https:https://www.studylight.org/commentaries/pnt/john-
16.html. 1891.
Robertson's Word Pictures in the New Testament
Because the prince of this world hath been judged (οτι ο αρχων του
κοσμου τουτου κεκριται — hoti ho archoκρινω — krinohe will be cast
out (John 12:31).
Copyright Statement
The Robertson's Word Pictures of the New Testament. Copyright
Broadman Press 1932,33, Renewal 1960. All rights reserved. Used by
permission of Broadman Press (Southern Baptist Sunday School Board)
Bibliography
Robertson, A.T. "Commentary on John 16:11". "Robertson's Word
Pictures of the New Testament".
https:https://www.studylight.org/commentaries/rwp/john-16.html.
Broadman Press 1932,33. Renewal 1960.
Vincent's Word Studies

Is judged ( κεκριται )
Perfect tense. Rev., therefore, rightly, hath been judged.
Copyright Statement
The text of this work is public domain.
Bibliography
Vincent, Marvin R. DD. "Commentary on John 16:11". "Vincent's
Word Studies in the New Testament".
https:https://www.studylight.org/commentaries/vnt/john-16.html.
Charles Schribner's Sons. New York, USA. 1887.
Wesley's Explanatory Notes
Of judgment, because the prince of this world is judged.
The prince of this world is judged — And in consequence thereof
dethroned, deprived of the power he had so long usurped over men. Yet
those who reject the deliverance offered them will remain slaves of
Satan still.
Copyright Statement
Website.
Bibliography
Wesley, John. "Commentary on John 16:11". "John Wesley's
Explanatory Notes on the Whole Bible".
https:https://www.studylight.org/commentaries/wen/john-16.html. 1765.

The Fourfold Gospel
of judgment, because the prince of this world hath been judged1.
Of judgment, because the prince of this world hath been judged. Lastly,
the Spirit convinces the world that Jesus is commissioned as its judge.
Our Lord's resurrection is the assurance of this fact (Acts 17:31). The
resurrection is such an assurance because it is an evidence of the
judgment and condemnation of Satan, the head and leader in sinful
rebellion against God, and he that hath power to judge the head thereby
shows he had power to judge the body. Satan held the power of death
over humanity, but Jesus judged him and brought him to naught by
taking away this power (Hebrews 2:14,15). The cross of Christ as the
source of life asserted his superiority over all other powers (Colossians
2:14,15), which implies an ability to judge them.
Copyright Statement
Website. These files were made available by Mr. Ernie Stefanik. First
published online in 1996 at The Restoration Movement Pages.
Bibliography
J. W. McGarvey and Philip Y. Pendleton. "Commentary on John
16:11". "The Fourfold Gospel".
https:https://www.studylight.org/commentaries/tfg/john-16.html.
Standard Publishing Company, Cincinnati, Ohio. 1914.

Abbott's Illustrated New Testament
The prince of this world; Satan, spoken of in the Scriptures as the origin
and representative of human wickedness.
Copyright Statement
Bibliography
Abbott, John S. C. & Abbott, Jacob. "Commentary on John 16:11".
"Abbott's Illustrated New Testament".
https:https://www.studylight.org/commentaries/ain/john-16.html. 1878.
Calvin's Commentary on the Bible
11.Of judgment. Those who understand the word ( κρ σεως) judgmentί
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. Judegment,
therefore, is contrasted with what is confused and disordered, or, to
express it briefly, it is the opposite ( τ ς ταξ ας) of confusion, or, weὢ ἀ ί
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.
Copyright Statement
Bibliography
Calvin, John. "Commentary on John 16:11". "Calvin's Commentary on
the Bible". https:https://www.studylight.org/commentaries/cal/john-
16.html. 1840-57.
Scofield's Reference Notes
world
kosmos = world-system. John 17:14; John 7:7. (See Scofield "Revelation
13:8").
Copyright Statement
These files are considered public domain and are a derivative of an
electronic edition that is available in the Online Bible Software Library.
Bibliography
Scofield, C. I. "Scofield Reference Notes on John 16:11". "Scofield
Reference Notes (1917 Edition)".

https:https://www.studylight.org/commentaries/srn/john-16.html. 1917.
John Trapp Complete 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, οχυρωματα, 2 Corinthians 10:4; corruption is
dejected, though not utterly ejected, Luke 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.
Copyright Statement
Bibliography
Trapp, John. "Commentary on John 16:11". John Trapp Complete
Commentary. https:https://www.studylight.org/commentaries/jtc/john-
16.html. 1865-1868.
Sermon Bible Commentary
John 16:11
These words present two thoughts—a fact, and a conviction founded on
that fact

I. Christ's conquest over the kingdom of evil It was a conquest won for
man, and for this two things were requisite— Christ must overcome the
essence of evil by a means common to humanity; and He must show in
His conquest, that the facts which seemed to prove the perpetuity of evil
were the signs of its overthrow.
II. Christ's conquest and pledge of victory for man. (1) The fact itself is
a power. (2) Christ is God's promise. (3) Christ a present friend.
E. L. Hull, Sermons, 2nd series, p. 29.
References: John 16:10.—G. Calthrop, Words Spoken to my Friends, p.
44; R. Lorimer, Bible Studies in Life and Truth, p. 165.
Copyright Statement
Bibliography
Nicoll, William R. "Commentary on John 16:11". "Sermon Bible
Commentary".
https:https://www.studylight.org/commentaries/sbc/john-16.html.
Thomas Coke Commentary on the Holy Bible
John 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. John 12:31.
Copyright Statement
Bibliography
Coke, Thomas. "Commentary on John 16:11". Thomas Coke
Commentary on the Holy Bible.
https:https://www.studylight.org/commentaries/tcc/john-16.html. 1801-
1803.
Greek Testament Critical Exegetical Commentary
11.] As δικαιοσύνη was the world’s righteousness, and the λεγχος of itἔ
was the manifesting to them how worthless it (their δικαιοσύνη 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 κρίσις 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 λέγξει, shall convict this judgment ofἐ
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” (2
Corinthians 2:11). But this better judgment itself is that very truth of
God manifested in the Lord Jesus, by which (ch. John 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) πολύτρωσις, (2) δικαιοσύνη, (3) σοφία (the fourth,ἀ
γιασμός, not being here treated of, as being another part of the Spirit’sἁ
work, and on those who are no longer the κόσμος, see ch. John 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.
Copyright Statement

Bibliography
Alford, Henry. "Commentary on John 16:11". Greek Testament Critical
Exegetical Commentary.
https:https://www.studylight.org/commentaries/hac/john-16.html. 1863-
1878.
Heinrich Meyer's Critical and Exegetical Commentary on the New
Testament
John 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
λεγξις also cannot be wanting, which must refer to him, who rules theἔ
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 John 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 (John 16:9), and of the holy righteousness of the Christ rejected
by it (John 16:10), may turn its back in penitence on the prince of the
world, over whom already sentence has been pronounced (John 16:10).
Thus, by means of the apostolic preaching is accomplished on the
κόσμος the officium Spiritus s. elenchticum.
NOTE.
The three more precise definitions with τι (John 16:9-11) express theὅ
relations from the standpoint of the presence of the speaker. Hence, in
John 16:9, the present πιστεύουσιν (which was altered at a very early
period—so Vulg. and It.—into πίστευσαν); hence also in John 16:10ἐ
the present πάγω and the second person θεωρε τε, because Jesus isὑ ῖ
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 John
16:11 the perfect κέκριται, because Jesus sees Himself at the end of His
work, and therewith the actual condemnation of Satan already
completed and secured. Comp. John 16:33.
Copyright Statement
Bibliography
Meyer, Heinrich. "Commentary on John 16:11". Heinrich Meyer's
Critical and Exegetical Commentary on the New Testament.
https:https://www.studylight.org/commentaries/hmc/john-16.html. 1832.
Johann Albrecht Bengel's Gnomon of the New Testament
John 16:11. ρχων το κόσμου τούτου, the prince of this world) Satanὁ ἄ ῦ
has been (is) judged upon the ground (principle) that he is prince of the
world.— κέκριται, 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 Christ’s 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.
Copyright Statement

Bibliography
Bengel, Johann Albrecht. "Commentary on John 16:11". Johann
Albrecht Bengel's Gnomon of the New Testament.
https:https://www.studylight.org/commentaries/jab/john-16.html. 1897.
Matthew Poole's English Annotations on the Holy 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, Psalms 110:1 Acts 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 Christ’s death. Others understand it of that all power given
to Christ in heaven and earth, mentioned Matthew 28:18 Philippians
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.
Copyright Statement

Bibliography
Poole, Matthew, "Commentary on John 16:11". Matthew Poole's
English Annotations on the Holy Bible.
https:https://www.studylight.org/commentaries/mpc/john-16.html. 1685.
Justin Edwards' Family Bible New Testament
Of judgment; that as Satan the god of this world was vanquished and
condemned, so all his continued adherents will be, and have their part
with him and his angels. Chap John 12:31; Matthew 25:41.
Copyright Statement
Bibliography
Edwards, Justin. "Commentary on John 16:11". "Family Bible New
Testament". https:https://www.studylight.org/commentaries/fam/john-
16.html. American Tract Society. 1851.
Cambridge Greek Testament for Schools and Colleges
11. ρχων. The ruler of this world hath been judged (see on Johnὁ ἄ
12:31 and John 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 Satan 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.
Copyright Statement
Bibliography
"Commentary on John 16:11". "Cambridge Greek Testament for
Schools and Colleges".
https:https://www.studylight.org/commentaries/cgt/john-16.html. 1896.
Whedon's Commentary on the Bible
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 John 16:8.
Copyright Statement
Bibliography
Whedon, Daniel. "Commentary on John 16:11". "Whedon's
Commentary on the Bible".
https:https://www.studylight.org/commentaries/whe/john-16.html. 1874-

1909.
Expository Notes of Dr. Thomas Constable
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. Acts 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. John
12:31). The resurrection of Jesus constituted a condemnation of the
devil (cf. Colossians 2:15). Since the ruler of the world stands
condemned, his children can expect the same treatment unless they
believe in Jesus (cf. John 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 ( Ephesians
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.]
Copyright Statement

Bibliography
Constable, Thomas. DD. "Commentary on John 16:11". "Expository
Notes of Dr. Thomas Constable".
https:https://www.studylight.org/commentaries/dcc/john-16.html. 2012.
The Expositor's Greek Testament
John 16:11. περ δ κρίσεως, “and concerning judgment (between sinὶ ὲ
and righteousness, and between Christ and the prince of this world,
John 12:31, John 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— ρχων τοὁ ἄ ῦ
κόσμου—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.
Copyright Statement
Bibliography
Nicol, W. Robertson, M.A., L.L.D. "Commentary on John 16:11". The
Expositor's Greek Testament.
https:https://www.studylight.org/commentaries/egt/john-16.html. 1897-
1910.

E.W. Bullinger's Companion Bible Notes
is judged = has been judged. App-122.
Copyright Statement
Bibliography
Bullinger, Ethelbert William. "Commentary on John 16:11". "E.W.
Bullinger's Companion bible Notes".
https:https://www.studylight.org/commentaries/bul/john-16.html. 1909-
1922.
Commentary Critical and Explanatory on the Whole Bible -
Unabridged
Of JUDGMENT, because the prince of this world is (or 'hath been')
judged. By taking the word "judgment" to refer to the judgment of the
great day-as is done even by good interpreters-the point of this glorious
assurance is quite missed. Beyond all doubt, when it is said, "The prince
of this world hath been judged" [ kekritai (Greek #2919)] - or, in our
Lord's usual sense of that term, condemned-the meaning is the same as
in a former chapter, where, speaking of His death, He says, "Now shall
the prince of this world be cast out [ ekbleetheesetai (Greek #1544) exoo
(Greek #1854)]; and in both places the meaning clearly is, that the
prince of this world is, by the death of Christ, judicially overthrown, or
condemned to lose his hold, and so, "cast out" or expelled from his
usurped dominion over men who, believing in the Son of God, are made
the righteousness of God in Him: so that, looking to Him who spoiled
principalities and powers, and made a show of them openly, triumphing

over them in His cross, they need henceforth have no fear of his
enslaving power. (See Colossians 2:15; Hebrews 2:14; 1 John 3:8.)
Thus is this three-fold office of the Spirit entirely of one character. It is
in all its departments Evangelical and Saving: bringing home to the
conscience the sense of sin, as all consummated and fastened down upon
the sinner who rejects Him that came to put away sin by the sacrifice of
Himself; the sense of perfect relief in the righteousness of the Father's
servant, now taken from the earth that spurned Him to that bosom
where from everlasting He had dwelt; and the sense of emancipation
from the fetters of Satan, whose judgment brings to men liberty to be
holy, and transformation out of servants of the devil into sons and
daughters of the Lord Almighty. To one class of men, however, all this
will carry conviction only; they "will not come to Christ" - revealed
though He be to them as the life-giving One-that they may have life.
Such, abiding voluntarily under the dominion of the Prince of this
world, are judged in his judgment, the visible consummation of which
will be at the great day. But to another class this blessed teaching will
have a different issue-translating them out of the kingdom of darkness
into the kingdom of God's dear Son.
Copyright Statement
Bibliography
Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary
on John 16:11". "Commentary Critical and Explanatory on the Whole
Bible - Unabridged".
https:https://www.studylight.org/commentaries/jfu/john-16.html. 1871-
8.

The Bible Study New Testament
Has already been judged. The resurrection of Christ is proof of this. See
Acts 17:31; Hebrews 2:14-15; Colossians 2:14-15.
Copyright Statement
Bibliography
Ice, Rhoderick D. "Commentary on John 16:11". "The Bible Study New
Testament". https:https://www.studylight.org/commentaries/ice/john-
16.html. College Press, Joplin, MO. 1974.
Ellicott's Commentary for English Readers
(11) Of judgment, because the prince of this world is judged.—Comp.
Notes on John 3:17-18, and John 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 Christ’s 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 John 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.)
END OF STUDYLIGHT RESOURCES
John 16:11
by Grant | May 20, 2018 | John | 0 comments
Read Introduction to John
11 of judgment, because the ruler of this world is judged.
The third dynamic whereby the Holy Spirit deals with the world is
“judgment.”
11 of judgment,
The third area that the Holy Spirit convicts is judgment on Satan. The
Spirit convicts the world of its liability of being in league with the one
who has a different belief system than God.
because the ruler of this world is judged.
Satan is the “ruler of this world” (Jn 14:30). Jesus would defeat the
devil on the cross in a few hours (Jn 12:31; Co 2:15; He 2:14). The
perfect tense of the word “judged” indicates that Satan stands judged in

God’s court because of the cross (1 Jn 3:8; He 2:14).
PRINCIPLE:
God attributes all false beliefs to Satan, and the beguiler stands in
judgment for that.
APPLICATION:
There is nothing arbitrary in God’s judgment. He judges according to
the standard of His own righteousness. The Holy Spirit will convince the
world of the justice of God’s judgment. Since the Spirit convinces the
world of its need to believe in Christ and that Jesus met the standard for
entrance into heaven, this shows the significance of judgment upon
Satan and his world system (Ac 17:31). Unregenerate mankind will
share the judgment of Satan if they do not believe in Christ.
Jesus defeated Satan and his ilk on the cross. The evil one and those who
reject Jesus stand under God’s judgment. They are already judged (Jn
3:18; 12:31; He 2:14). The world needs to do nothing to be condemned;
it is judged already (Jn 3:36). It needs to understand that both the world
and its ruler already stand condemned before God.
The ruler or prince of this world is in the business of making people
spiritually blind (2 Co 4:3,4). The world in general has come to believe
the lies of Satan about Jesus. This is an issue of false judgment that rests
on wrong assumptions about truth.
The Holy Spirit’s judgment is not merely on the world but on Satan
himself. This task is forensic. Satan and those who follow him stand
condemned forever. They have no status with God.
END OF STUDYLIGHT RESOURCES
Commentary on John 10:11-18

Lucy Lind Hogan | 2 Comments
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"One flock, one shepherd . . ."
On the walk back from the now empty tomb and her encounter in the
garden with the risen Christ, we can only imagine the jumble of
thoughts, images, and ideas that were swirling in the head of Mary of
Magdala. What had just happened to her? Who was this person, alive,
dead, and alive again? Who was the teacher who had healed her,
traveled with her, and who now told her to speak to the other disciples
of his rising? Soon her friends, Jesus' companions, were asking those
same questions. How can we understand and speak to others of our
rabbi?
Peter already had declared that their teacher, Jesus, was "the Messiah,
the Son of the living God." (Matthew 16:16) But clearly Peter had not
fully understood what that meant. Peter did not realize that, to be the
Messiah, was to be the one who would lay down his life, "undergoing
great suffering at the hands of the elders and chief priests . . . killed, . . .
and raised." (Matthew 16:21) When Peter had tried to silence Jesus --

he himself was rebuked and silenced.
On this Fourth Sunday of Easter the gospel lesson shifts from historical
recounting of the events following to resurrection to Christological
reflection. The goal is to assist us as we, like Mary and the disciples, seek
to understand what happened and is happening to us, the flock of the
good shepherd.
In the years, decades, and centuries, to our own time, the followers of
Jesus have sought for ways to express, in words and images, who was
and who is this person Jesus Christ. John, for example, opened his
gospel account with the grand vision of the one who was before all time
and through whom all things came into being. Jesus was the very Word
of God made flesh. And they turned to the images Jesus had taught
them about himself. He told them that he was the vine and they were the
branches. He told them that he was the bread of life and living water
that would quench their thirst forever. And he taught them that he was
their shepherd; they were his flock.
Some of the earliest images of Jesus found in churches and tombs were
not portrayals of Jesus on the cross, or the infant in the manger. Rather,
they picture Jesus as the gentle shepherd. And what may be one of the
earliest paintings of all is of a very young Jesus, dressed in a short white
tunic, who has draped a lamb over his shoulders. "I am the good
shepherd. I know my own and my own know me." (John 10:14) A
sermon on the Fourth Sunday of Easter may explore what it means to
understand the risen Christ as our shepherd. And what kind of flock are
we to be?
I think that it is fair to say that most of us do not have much experience
with shepherds or with sheep. Every September the county in which I
live holds The Great Frederick County Fair. I never want to miss the
animal barns: cows, pigs, and of course the sheep. In each pen are
lovely, wooly sheep being taken care of the 4H boys and girls. Just
outside of the barn there will always be one of the 4H members washing,
combing, and trimming their lamb. I love the fact that sheep really do

say, "Baaaa." But I am afraid that is my only contact with sheep and
their caretakers.
When Jesus spoke of shepherds and sheep, he was speaking to people
who had everyday experiences with lambs, sheep, goats, and kids. Even
if they made their living as a carpenter or fisher, they knew or watched
the shepherds all of the time, moving the sheep and goats from the pens
to the fields. They drank the milk of those animals, turned that milk into
cheese, and eventually ate the animals. Those animals provided not just
daily nourishment, they were essential for important religious rituals.
All of Jesus' friends and followers had grown up telling and re-telling
the story of Moses and the flight out of Egypt. Each year they heard the
call to "take a lamb for each family" (Exodus 12:3b) and prepare the
Passover meal.
As you prepare to explore these important questions with the portion of
Christ's flock that you serve it is important to recognize that this
passage not only offers us a functional description of what God in Jesus
will do for us. Jesus is also making an ontological statement. He is not
only describing what a good shepherd does and will do. He is making
the claim that he is the good shepherd. Therefore, it must have seemed
quite strange and startling for Jesus' friends and followers to hear Jesus
tell them that he was the good shepherd. After all, they knew who the
good shepherd was -- God. The scriptures were filled with images of
God as the shepherd of the chosen people.
The Psalm appointed for this Sunday is perhaps one of the best known
references, "The Lord is my shepherd." (Psalm 23:1). The Psalm paints
the picture of a loving, caring God/shepherd providing food, comfort,
and shelter. They knew that they were "your people and the sheep of
your [God's] pasture" (Psalm 79:13). The prophet Ezekiel had told them
that God was angry with shepherds who took advantage of and
abandoned their sheep. God declared, "I myself will search for my
sheep, and will seek them out. . . . I myself will be the shepherd of my
sheep, and I will make them lie down, says the Lord God." (Ezekiel
34:11, 15) How could Jesus say that he was the good shepherd? Are we

to conclude that he was, in fact, God?
Jesus' lengthy exploration of what it means to be and who is the good
shepherd is a response to a group of Pharisees. Over and over again
people were trying to understand who Jesus was and where he came
from. "Are you greater than our father Abraham, who died? . . . Who
do you claim to be?" (John 8:53) Then, after being driven out of the
temple, Jesus passed a blind man begging. As a sign of who he was,
Jesus explained that the man's blindness was not caused by his sin or
the sin of his parents. Rather, "he was born blind so that God's works
might be revealed in him" (John 9:3).
Understandably, the man's healing caused quite an uproar. The
Pharisees were not only enraged that the man had been healed, but that
the healing had occurred on the Sabbath. Who would do such a thing
and who could do such a thing? After the man proclaimed that he
believed Jesus to be the Son of Man, Jesus declared that he had come
"so that those who do not see may see, and those who do see may
become blind." (John 9:39) Was Jesus, those Pharisees charged,
accusing them of being blind?
Jesus then described the divine sheepfold. To be his followers was to
enter into his sheepfold. He came to be the one who cared for and fed
them. It was a dangerous job; protecting the sheep from wolves and
bandits. As the good shepherd Jesus had not only to be willing to, he
did, lay down his life for the sheep that God had given him.
Like Ezekiel, Jesus then contrasts himself with the hired hand. The
hired hand, he explained, thinks only of himself and not the sheep;
running away when danger approaches. (Was Jesus suggesting to the
Pharisees that they were hired hands?) Jesus then explains that not only
is he the shepherd who will give up his own life for the flock, but he has
done this willing. It may have looked like he was captured and executed
by the authorities, but in reality, "No one takes it [my life] from me, but
I lay it down of my own accord." (John 10:18)
What does it mean to be a sheep of Jesus' flock? It means that we enter

through his gate. Jesus is the way to salvation. We know his voice and
follow him. He cares for us, keeping us safe. And when we wander away,
which we know we do all too often, he comes searching for us.
These are wonderful, comforting images, but this passage includes one
other challenging thought. The good shepherd decides who is in the
sheepfold, we do not. "I have other sheep that do not belong to this
fold." (John 10:16) The Pharisees and the disciples alike thought that
they knew who the chosen ones of God were. But this shepherd is telling
them, and telling us, that there will be "one flock, one shepherd" and it
is God, in Jesus Christ, through the Holy Spirit, not we, who bring
together that flock.https://www.workingpreacher.org/preaching.aspx?
commentary_id=1239
John 16:11-15
John 16:11 (KJB)
The world system and all its satanic ways and adherents will come
under the judgment of God. This is because the prince of this world is
judged. Satan has sentence pronounced on him already and this means
there will be no trial because he has been condemned already. (Rev
20:9-10 KJV) And they went up on the breadth of the earth, and
compassed the camp of the saints about, and the beloved city: and fire
came down from God out of heaven, and devoured them. {10} And the
devil that deceived them was cast into the lake of fire and brimstone,
where the beast and the false prophet are, and shall be tormented day
and night for ever and ever. When Christ goes to the cross, that will be
the death knell for Satan and the entire world system because the

salvation of the Elect will be sealed and those who are not saved are
condemned already. (John 3:18 KJV) He that believeth on him is not
condemned: but he that believeth not is condemned already, because he
hath not believed in the name of the only begotten Son of God. On the
last day, all the unbelievers who followed Satan will be judged for all
their sins and will follow him into the lake of fire.
John 16:12 (KJB)
I have yet many things to say unto you, but ye cannot bear them now.
Bear - Bear as a burden
The Lord Jesus did not want to overwhelm the disciples because they
were in much consternation at this point and Jesus knew that to
overwhelm them with information would cause them to forget what He
would teach them. He had already promised that the Holy Spirit would
be coming to them when He went back to Heaven and bring to
remembrance what He taught.
John 16:13 (KJB)
Howbeit when he, the Spirit of truth, is come, he will guide you into all
truth: for he shall not speak of himself; but whatsoever he shall hear,
that shall he speak: and he will show you things to come.
Howbeit - Be it as it may, nevertheless
The Holy Spirit will be indwelling the believers and He will guide them

into all truth. He will not only guide their ministries, but He will guide
the writing of the Scriptures and to open up the Scriptures for them. He
will teach the disciples truth and will keep them in truth so they will not
go into false teachings. He will hear what He is to teach in Heaven from
the Father and the Son, and convey those things to the true believers. He
will not only be involved in the present ministries of the believers but He
will show the things to come. This would mean that He would show
them their future, which would be what ministry they would partake in
by means of their spiritual gift and He would also encourage them in
their ultimate future which would be Heaven and that encouragement
would enable them to become stronger in the faith. With the indwelling
of the Holy Spirit in the true believer, they become stronger in the faith
day by day if they walk in the truth of the Scriptures.
John 16:14 (KJB)
He shall glorify me: for he shall receive of mine, and shall show it unto
you.
Another great ministry of the Holy Spirit is that He is going to glorify
the Lord Jesus and will bring the teachings of Jesus to all the Christians
so they will in turn reach them and teach them. We saw this in verse 13
that the Holy Spirit will not speak of Himself but will magnify the Lord
Jesus Christ because it is through Him that salvation is attained. One of
the gravest mistakes made by the Charismatics is that they focus on the
Holy Spirit without understanding His function in the life of the
believer. They believe that evidence of the Holy Spirit in the life of a
believer is the speaking in of other tongues. The evidence of the Holy
Spirit in a believer’s life is the changed life. The tongues in Acts and 1
Corinthians were legitimate languages as the Gospel was just beginning
to go forth. The tongues of today are nothing but gibberish and even
unbelievers speak in tongues such as Roman Catholics and Mormons as
listed in their seventh article of faith. If these unbelieving groups speak

in tongues, then they cannot be of the Holy Spirit because the Holy
Spirit does not indwell unbelievers. The Holy Spirit operates through
the spiritual gifts which He places in the believers and within the
confines of these gifts, the Lord Jesus Christ is glorified.
John 16:15 (KJB)
All things that the Father hath are mine: therefore said I, that he shall
take of mine, and shall show it unto you.
Just as Jesus showed the great works of the Father to the disciples
during His earthly ministry, now in the lives of all believers down
through the ages the Holy Spirit is going to bring the teachings of the
Father which are also the teachings of Christ. The great harmony
between the Father and the Son will always continue through eternity.
So when we learn of characteristics of the Son, we are learning of the
characteristics of the Father. The Holy Spirit will not withhold anything
from the true believers which was given to Him to give to us. (Deu 29:29
KJV) The secret things belong unto the LORD our God: but those
things which are revealed belong unto us and to our children for ever,
that we may do all the words of this law. We must very careful to realize
that there are some secret things which will not be revealed to us and we
must never delve into those areas such as trying to guess the date of the
Lord’s return. Suffice it to say He told us to continue on with the Great
Commission of sending forth the Gospel to all nations and that is a task
which is enough for the entire life of a believer. He will take care of the
timing of all events, as it is recorded in Acts 17:31, that He has already
set the day of His return. We prepare for that return by making sure we
are saved.
http://www.scionofzion.com/gospel_of_john_16_11_15.htm

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