John 16:9 Of sin, because they believe not on me; I. CONSIDER THE MEANING OF THE WORDS OF THE TEXT. "When He is come, He will reprove the world of sin." What does this mean? 1. The word reprove is the first that requires explanation. The word so translated has various shades of meaning. It is clear, from the context, that it does not mean merely to accuse or convict, although it has this signification. It must also mean here to teach and demonstrate the matter of the accusation, or the subject under deliberation. We say this is clear from the context, because, although we may speak of convicting a person of sin, we could hardly speak of convicting him of righteousness. Hence we may say, with reference to the part of His work now before us, the Holy Ghost has come to convince of sin, or to convict of sin, according to the result produced in the mind of him to whom the demonstration is afforded. 2. Then, who or what is it, that is to be convinced of sin? It is the world, that is to say, the great power which ever has been and ever is arrayed against Christ and His Church. You will see the comfort which the assurance of our text must have conveyed to the disciples of Christ at the time it was first spoken. They had been prepared for the antagonism of the world, and they might fear for their own weakness in the struggle with the great adversary. One who is all-powerful is on their side. 3. He is to convince the world of sin. This is the first part of His work, for it is a part which is clearly fundamental in a world like ours and among men like ourselves. Other convictions, indeed, must go side by side with this, in order that it may be complete; but this must come first. Sin existed, and yet its existence was denied. Sin was carrying men away like a flood, and it could not be stemmed until its reality and its nature were clearly perceived. II. THE NECESSITY FOR THE CONVICTION OF SIN BY THE HOLY GHOST. We have seen that this conviction must come first; but what need was there for the Holy Ghost to produce it? 1. Conscience could not do it. We all know by experience as well as observation that the truthfulness of the voice of conscience is affected by the life which we live. Conscience needs education before it can be a guide to us. Even after it has been instructed, it may be darkened and silenced. 2. The law of God will not do it. The law has an important part in the work of conviction; but is not sufficient to effect it by itself. The law, in accordance with its essential character, forbade only the act, and not the thought and the motive. 3. Even the teaching of Christ Himself was insufficient to produce this conviction. It was a mighty advance on anything that had preceded it. Let me not be mistaken. I do not mean that any new Teacher could be sent from God who would undo all that had gone before Him. The light which came from heaven was a true light, even if it was not wholly adequate to man's requirements. And when Jesus Christ promised to send His Church another Comforter, an inward Teacher, it was not one who should be independent of the instruction which God had given to men before He came. On the contrary, He was to use all that had been revealed in the law and the prophets, all that had been taught by Jesus Himself. III. THE MANNER IN WHICH THE CONVICTION OF SIN IS PRODUCED BY THE HOLY GHOST. "He shall reprove the world of sin — because they believe not on Me." This was going to the very root of the matter, and striking at the principle from which all sin proceeded. The Holy Spirit had not so much for His work to produce conviction with respect to any special sinful act. That is undoubtedly a part of His work, and a very important part, inasmuch as there can be no reality in a conviction of sin in general which does not include the sense of special and particular sins. That, however, was not the work which He was peculiarly appointed to accomplish. It is clear that a conviction of this kind could be produced only by One who could go deeper into man's nature than any previous agent had been able to penetrate. When we examine the testimony of conscience and of the law of God, we shall see how inadequate they were to this task. Conscience, apart from Divine revelation, says nothing at all about faith. The same must be said of the law. We do not forget that it was to the law that St. Paul attributed his own knowledge of sin; and it cannot be too often repeated that the natural conscience or even the influence of the Holy Spirit of God could have affected but little in the moral education of mankind, without that rule of duty which was revealed by Almighty God to the Jewish Lawgiver. Yet St. Paul himself, who so powerfully sets forth the virtue of the law as a revealer of sin, in the seventh chapter of the Epistle to the Romans, acknowledges in the Epistle to the Galatians that "the law is not of faith; but, the man that doeth them shall live in them" (Galatians 3:12). Yet, although neither the natural conscience of mankind nor the revealed law of God set forth the principle of faith as the very element of all virtue and goodness, it will be clear to any one who places the history of the human family in the light of that revelation which we now possess, that unbelief has been the root and fountain of man's sin from the very beginning. The law to which Adam was subject in Paradise was in reality a demand which was made upon his faith. Certain privileges were granted to him: one thing only was denied to him. He was required in that one case to exercise his faith in the goodness and wisdom of his Maker. It was through unbelief that he fell. Unbelief was the radical sin of mankind at all times. Every page of the history of the Jews tells us that this was the origin of all their apostacies and idolatries. Either they doubted the promises of the most High, or they "limited the Holy One of Israel." But this sin of unbelief, which was everywhere and always the root of evil in man, found its climax in the rejection of Jesus Christ. It is indeed clear that the enormity of sin must always be judged by the opportunities possessed of becoming acquainted with our duty. Hence it is, that every fresh disclosure of truth to men has been a disclosure of sin in man. The Jews of the time of our Lord were guilty of many sins, as He Himself plainly showed them; but compared with the sin of rejecting Him, their other sins were but slight. In the rejection of Jesus all the enmity against God which their hearts had harboured was concentrated in a single act. It was a sin against the clearest moral and spiritual light, which had ever shone upon human darkness. "God hath made that same Jesus whom ye have crucified, both Lord and Christ," said the Apostle. It was unbelief that crucified the Lord of Glory. Jesus put forth claims which if they were not true were blasphemous. To reject His claims was to pronounce Him worthy of death. But we mum not forget that the conviction of sin is produced in the very same manner among ourselves now. Unbelief is the principle of sin, and we are never thoroughly convinced of sin until we have been made to know the guilt of our want of faith in Jesus Christ. Throughout the whole life of those who are now unfaithful and unworthy members of the Christian Church, their defects are traceable to this radical one. The growth of unbelief is the growth of sin; and the climax of evil in the heart and life of man or woman is the deliberate rejection of Jesus Christ as the Son of God crucified for the sins of the world. "He that believeth not God hath made Him a liar; because he believeth not the record that God gave of His Son" (1 John 5:10); and the beginning of a new life of holiness must be laid in the conviction of the guilt of such unbelief. And this conviction, the same substantially in us which was wrought in the hearers of St. Peter on the day of Pentecost, is produced by the same great Agent. IV. There is a question still remaining to be answered, which is suggested by the words of our text: IN WHAT SENSE CAN IT BE SAID THAT THE HOLY GHOST CONVINCES THE WORLD? It is true the Holy Ghost is said to convince the world of sin, and not only those who are saved. And this will actually take place. Sooner or later, all men will be convinced or convicted; will be convinced of sin, that they may flee from it and be delivered from it; or convicted of sin, that they may be punished for it. The object of the work of the Holy Spirit is the deliverance of man from sin and destruction, by showing him the evil of sin, and thus compelling him to flee from the wrath to come, a work worthy of One who is called the Comforter. But if that aim is disappointed, He will at least produce conviction; and the great result of His work, whether in saving or condemning, will be moral decision. (W. R. Clark, M. A.) Parallel Verses KJV: Of sin, because they believe not on me; |
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