in regard to righteousness
The term "righteousness" in this context is derived from the Greek word "δικαιοσύνη" (dikaiosynē), which signifies a state of being right or just. In the biblical narrative, righteousness is often associated with God's character and His standards. Here, Jesus is speaking about a divine righteousness that is revealed through His life, death, and resurrection. This righteousness is not merely a moral or ethical standard but a transformative gift from God, imparted to believers through faith in Christ. Historically, righteousness in the Jewish context was closely tied to adherence to the Law. However, Jesus redefines it as a relational standing with God, made possible through His sacrificial work.

because I am going to the Father
This phrase highlights the ascension of Jesus, a pivotal event in Christian theology. The Greek word for "going" is "πορεύομαι" (poreuomai), which implies a purposeful journey or mission. Jesus' return to the Father signifies the completion of His earthly mission and the beginning of His heavenly intercession for believers. Theologically, this underscores the belief in Jesus as the mediator between God and humanity. His ascension is a testament to His divine authority and the fulfillment of His promise to prepare a place for His followers (John 14:2-3). Historically, the ascension is celebrated as a confirmation of Jesus' victory over sin and death, and His exaltation at the right hand of God.

and you will no longer see Me
This phrase speaks to the physical departure of Jesus from His disciples, which would soon occur. The Greek word for "see" is "θεωρέω" (theōreō), meaning to behold or observe. Jesus is preparing His disciples for the reality of His absence, which would be a significant transition for them. However, this absence is not without purpose. It paves the way for the coming of the Holy Spirit, who will guide, comfort, and empower the believers. In a broader scriptural context, this statement emphasizes the shift from a physical to a spiritual relationship with Christ. The historical context of this transition is crucial, as it marks the beginning of the Church era, where believers live by faith and not by sight (2 Corinthians 5:7). This assurance of spiritual presence is a cornerstone of Christian hope and perseverance.

(10) Of righteousness, because I go to my Father.--In the conviction of sin, the world is convinced of its own sin by the Spirit's representation of Christ to it. That representation of Christ brings also the conviction of righteousness, but this is the righteousness of Christ, not that of the world. The conviction of Christ's righteousness necessarily precedes that of the heart's own sin. The light makes the darkness visible, and the revelation of the darkness shows the clearness of the light. The special reason of the conviction of righteousness is the resurrection and ascension of our Lord. Men had called Him a sinner (John 9:24), and His crucifixion was the world's assertion that He was a malefactor (John 18:30); but even when He was hanging upon the cross there came to the centurion's mind the conviction, "Truly this Man was innocent" (see Luke 23:47); and moreover His return to the Father was Heaven's witness to His righteousness. For the way in which this conviction was brought home to the hearts of the Apostles, and through them to the hearts of mankind, comp. especially Acts 2:27; Acts 2:31; Acts 2:36-37. See also Acts 3:14; Acts 7:52; 1Peter 3:18; 1John 2:1; 1John 2:29; 1John 3:7. . . . Verse 10. - In respect of righteousness, because I go to the Father, and ye behold me no more. Not merely that the world will be led to form a new conception of righteousness, seeing that God has exalted him whom they have condemned as a malefactor, - that would really, with Lucke and Meyer, limit this "righteousness" to a judgment concerning the guiltlessness of Christ; nor can we, with Luther, etc., regard it as equivalent to the δικαιοσύνη of Romans 1:17, the righteous attribute and righteous process by which God is able to treat as righteous those who believe. This is the only place in the Gospel where the word occurs, and it can scarcely bear the technical significance of the great theological discussions with which it was afterwards associated. Schaff has called attention to the Vulgate translation justitia, which is represented in the Rheims English Version by "justice," and reminds us how Archdeacon Hare urges that "righteousness" and "justice" correspond to the entire theology of the Protestant and Romanist Churches. The Protestant sees in "righteousness" an ideal never reached by the human will in its own strength; the Romanist, by the term "justice," embodies itself in outward acts. The idea of righteousness involves the demand for purity; the idea of justice, one for cleanness. But seeing that Christ had all along called urgent attention to the fact that that which is highly esteemed among men is abomination in the sight of God, and that the righteousness of his kingdom must exceed "the righteousness of the scribes and Pharisees," it becomes clear that his exaltation to the right hand of the Father would exhibit God's ideal of righteousness; and by the aid of the Holy Spirit working through the word of the apostles, the world's view of these things would be utterly subverted, the world would be silenced, convicted of being utterly in the wrong in its idea of righteousness as well as in its judgment upon the nature of sin. The idea of righteousness will be expanded and transfigured; the idea of sin will be deepened and intensified and brought home. Stier has, with great eloquence and power, pressed the other view, which makes the ἐλέγχος of the Holy Ghost nothing short of this - that there is no other righteousness for men than the righteousness of God in Christ and the righteousness of Christ before God. Notice, nevertheless, the occasions on which the world was brought to recognize the triumph of Christ's righteousness and confusion of its own prejudices (Acts 2:27, 31; Acts 3:14; Acts 7:52).

Parallel Commentaries ...


in regard to
περὶ (peri)
Preposition
Strong's 4012: From the base of peran; properly, through, i.e. Around; figuratively with respect to; used in various applications, of place, cause or time.

righteousness,
δικαιοσύνης (dikaiosynēs)
Noun - Genitive Feminine Singular
Strong's 1343: From dikaios; equity; specially justification.

because
ὅτι (hoti)
Conjunction
Strong's 3754: Neuter of hostis as conjunction; demonstrative, that; causative, because.

I am going
ὑπάγω (hypagō)
Verb - Present Indicative Active - 1st Person Singular
Strong's 5217: To go away, depart, begone, die. From hupo and ago; to lead under, i.e. Withdraw or retire, literally or figuratively.

to
πρὸς (pros)
Preposition
Strong's 4314: To, towards, with. A strengthened form of pro; a preposition of direction; forward to, i.e. Toward.

the
τὸν (ton)
Article - Accusative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Father
Πατέρα (Patera)
Noun - Accusative Masculine Singular
Strong's 3962: Father, (Heavenly) Father, ancestor, elder, senior. Apparently a primary word; a 'father'.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

you will no longer see
θεωρεῖτέ (theōreite)
Verb - Present Indicative Active - 2nd Person Plural
Strong's 2334: From a derivative of theaomai; to be a spectator of, i.e. Discern, (experience) or intensively (acknowledge).

Me;
με (me)
Personal / Possessive Pronoun - Accusative 1st Person Singular
Strong's 1473: I, the first-person pronoun. A primary pronoun of the first person I.


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NT Gospels: John 16:10 About righteousness because I am going (Jhn Jo Jn)