The persecution ahead is framed before it arrives so that when it comes the disciples will not be destabilized. Jesus tells them now so they will remember when it happens. The preparation is an act of pastoral care.
It is expedient: sumpherō, profitable, advantageous, that Jesus goes. The statement is startling: his physical departure is not loss but gain, because without it the Paraklētos cannot come. The Spirit's full-coming is conditional on Jesus's going. Thread 6 is the dispensational sequence: the era of the Son's physical presence gives way to the era of the Spirit's indwelling presence. The Spirit does not merely replace Jesus: he applies what Jesus accomplished.
The Spirit will convict, elengxei, expose with evidence. The kosmos concerning three realities. Sin: because they do not believe on me. The primary sin the Spirit exposes is not moral failure in general but the specific failure of unbelief. Righteousness: because Jesus goes to the Father and they see him no more. The resurrection and ascension are the Spirit's proof of righteousness. Judgment: because the ruler of this world is judged. The cross is the judgment of the world's ruler, and the Spirit makes that verdict known.
Thread 1 is in the convicting: the God who cannot stop reaching reaches through the Spirit's global work of exposure and persuasion. Thread 4 is in the conviction itself: the world is convicted, exposed, shown the evidence, and must still respond. Conviction is not regeneration. The Spirit provides the evidence; the person responds.
He will convict the world of sin, righteousness, and judgment. The Spirit's work of conviction is Thread 1's reaching through the Third Person; and the sin he convicts of is not moral failure in general but the specific failure to believe.
ἐλέγξει τὸν κόσμον περὶ ἁμαρτίας καὶ περὶ δικαιοσύνης καὶ περὶ κρίσεως (elengxei ton kosmon peri hamartias kai peri dikaiosunēs kai peri kriseōs): he will convict the world of sin and righteousness and judgment: elengxei (will convict, expose, prove guilty, from elenxō; not merely make feel bad but expose and demonstrate with evidence); ton kosmon (the world, the same kosmos; the Spirit's conviction reaches the whole world, not only the elect); peri hamartias (concerning sin, the specific sin is named in verse 9: because they do not believe on me; unbelief is the sin
threads t1 · t4 · t6 · see John 3:19-21 · Acts 2:37 · Romans 8:16
The persecution ahead is framed before it arrives so that when it comes the disciples will not be destabilized. Jesus tells them now so they will remember when it happens. The preparation is an act of pastoral care.
It is expedient: sumpherō, profitable, advantageous, that Jesus goes. The statement is startling: his physical departure is not loss but gain, because without it the Paraklētos cannot come. The Spirit's full-coming is conditional on Jesus's going. Thread 6 is the dispensational sequence: the era of the Son's physical presence gives way to the era of the Spirit's indwelling presence. The Spirit does not merely replace Jesus: he applies what Jesus accomplished.
The Spirit will convict, elengxei, expose with evidence. The kosmos concerning three realities. Sin: because they do not believe on me. The primary sin the Spirit exposes is not moral failure in general but the specific failure of unbelief. Righteousness: because Jesus goes to the Father and they see him no more. The resurrection and ascension are the Spirit's proof of righteousness. Judgment: because the ruler of this world is judged. The cross is the judgment of the world's ruler, and the Spirit makes that verdict known.
Thread 1 is in the convicting: the God who cannot stop reaching reaches through the Spirit's global work of exposure and persuasion. Thread 4 is in the conviction itself: the world is convicted, exposed, shown the evidence, and must still respond. Conviction is not regeneration. The Spirit provides the evidence; the person responds.
He will convict the world of sin, righteousness, and judgment. The Spirit's work of conviction is Thread 1's reaching through the Third Person; and the sin he convicts of is not moral failure in general but the specific failure to believe.
ἐλέγξει τὸν κόσμον περὶ ἁμαρτίας καὶ περὶ δικαιοσύνης καὶ περὶ κρίσεως (elengxei ton kosmon peri hamartias kai peri dikaiosunēs kai peri kriseōs): he will convict the world of sin and righteousness and judgment: elengxei (will convict, expose, prove guilty, from elenxō; not merely make feel bad but expose and demonstrate with evidence); ton kosmon (the world, the same kosmos; the Spirit's conviction reaches the whole world, not only the elect); peri hamartias (concerning sin, the specific sin is named in verse 9: because they do not believe on me; unbelief is the sin
threads t1 · t4 · t6 · see John 3:19-21 · Acts 2:37 · Romans 8:16
The persecution ahead is framed before it arrives so that when it comes the disciples will not be destabilized. Jesus tells them now so they will remember when it happens. The preparation is an act of pastoral care.
It is expedient: sumpherō, profitable, advantageous, that Jesus goes. The statement is startling: his physical departure is not loss but gain, because without it the Paraklētos cannot come. The Spirit's full-coming is conditional on Jesus's going. Thread 6 is the dispensational sequence: the era of the Son's physical presence gives way to the era of the Spirit's indwelling presence. The Spirit does not merely replace Jesus: he applies what Jesus accomplished.
The Spirit will convict, elengxei, expose with evidence. The kosmos concerning three realities. Sin: because they do not believe on me. The primary sin the Spirit exposes is not moral failure in general but the specific failure of unbelief. Righteousness: because Jesus goes to the Father and they see him no more. The resurrection and ascension are the Spirit's proof of righteousness. Judgment: because the ruler of this world is judged. The cross is the judgment of the world's ruler, and the Spirit makes that verdict known.
Thread 1 is in the convicting: the God who cannot stop reaching reaches through the Spirit's global work of exposure and persuasion. Thread 4 is in the conviction itself: the world is convicted, exposed, shown the evidence, and must still respond. Conviction is not regeneration. The Spirit provides the evidence; the person responds.
He will convict the world of sin, righteousness, and judgment. The Spirit's work of conviction is Thread 1's reaching through the Third Person; and the sin he convicts of is not moral failure in general but the specific failure to believe.
ἐλέγξει τὸν κόσμον περὶ ἁμαρτίας καὶ περὶ δικαιοσύνης καὶ περὶ κρίσεως (elengxei ton kosmon peri hamartias kai peri dikaiosunēs kai peri kriseōs): he will convict the world of sin and righteousness and judgment: elengxei (will convict, expose, prove guilty, from elenxō; not merely make feel bad but expose and demonstrate with evidence); ton kosmon (the world, the same kosmos; the Spirit's conviction reaches the whole world, not only the elect); peri hamartias (concerning sin, the specific sin is named in verse 9: because they do not believe on me; unbelief is the sin
threads t1 · t4 · t6 · see John 3:19-21 · Acts 2:37 · Romans 8:16
The persecution ahead is framed before it arrives so that when it comes the disciples will not be destabilized. Jesus tells them now so they will remember when it happens. The preparation is an act of pastoral care.
It is expedient: sumpherō, profitable, advantageous, that Jesus goes. The statement is startling: his physical departure is not loss but gain, because without it the Paraklētos cannot come. The Spirit's full-coming is conditional on Jesus's going. Thread 6 is the dispensational sequence: the era of the Son's physical presence gives way to the era of the Spirit's indwelling presence. The Spirit does not merely replace Jesus: he applies what Jesus accomplished.
The Spirit will convict, elengxei, expose with evidence. The kosmos concerning three realities. Sin: because they do not believe on me. The primary sin the Spirit exposes is not moral failure in general but the specific failure of unbelief. Righteousness: because Jesus goes to the Father and they see him no more. The resurrection and ascension are the Spirit's proof of righteousness. Judgment: because the ruler of this world is judged. The cross is the judgment of the world's ruler, and the Spirit makes that verdict known.
Thread 1 is in the convicting: the God who cannot stop reaching reaches through the Spirit's global work of exposure and persuasion. Thread 4 is in the conviction itself: the world is convicted, exposed, shown the evidence, and must still respond. Conviction is not regeneration. The Spirit provides the evidence; the person responds.
He will convict the world of sin, righteousness, and judgment. The Spirit's work of conviction is Thread 1's reaching through the Third Person; and the sin he convicts of is not moral failure in general but the specific failure to believe.
ἐλέγξει τὸν κόσμον περὶ ἁμαρτίας καὶ περὶ δικαιοσύνης καὶ περὶ κρίσεως (elengxei ton kosmon peri hamartias kai peri dikaiosunēs kai peri kriseōs): he will convict the world of sin and righteousness and judgment: elengxei (will convict, expose, prove guilty, from elenxō; not merely make feel bad but expose and demonstrate with evidence); ton kosmon (the world, the same kosmos; the Spirit's conviction reaches the whole world, not only the elect); peri hamartias (concerning sin, the specific sin is named in verse 9: because they do not believe on me; unbelief is the sin
threads t1 · t4 · t6 · see John 3:19-21 · Acts 2:37 · Romans 8:16
The persecution ahead is framed before it arrives so that when it comes the disciples will not be destabilized. Jesus tells them now so they will remember when it happens. The preparation is an act of pastoral care.
It is expedient: sumpherō, profitable, advantageous, that Jesus goes. The statement is startling: his physical departure is not loss but gain, because without it the Paraklētos cannot come. The Spirit's full-coming is conditional on Jesus's going. Thread 6 is the dispensational sequence: the era of the Son's physical presence gives way to the era of the Spirit's indwelling presence. The Spirit does not merely replace Jesus: he applies what Jesus accomplished.
The Spirit will convict, elengxei, expose with evidence. The kosmos concerning three realities. Sin: because they do not believe on me. The primary sin the Spirit exposes is not moral failure in general but the specific failure of unbelief. Righteousness: because Jesus goes to the Father and they see him no more. The resurrection and ascension are the Spirit's proof of righteousness. Judgment: because the ruler of this world is judged. The cross is the judgment of the world's ruler, and the Spirit makes that verdict known.
Thread 1 is in the convicting: the God who cannot stop reaching reaches through the Spirit's global work of exposure and persuasion. Thread 4 is in the conviction itself: the world is convicted, exposed, shown the evidence, and must still respond. Conviction is not regeneration. The Spirit provides the evidence; the person responds.
He will convict the world of sin, righteousness, and judgment. The Spirit's work of conviction is Thread 1's reaching through the Third Person; and the sin he convicts of is not moral failure in general but the specific failure to believe.
ἐλέγξει τὸν κόσμον περὶ ἁμαρτίας καὶ περὶ δικαιοσύνης καὶ περὶ κρίσεως (elengxei ton kosmon peri hamartias kai peri dikaiosunēs kai peri kriseōs): he will convict the world of sin and righteousness and judgment: elengxei (will convict, expose, prove guilty, from elenxō; not merely make feel bad but expose and demonstrate with evidence); ton kosmon (the world, the same kosmos; the Spirit's conviction reaches the whole world, not only the elect); peri hamartias (concerning sin, the specific sin is named in verse 9: because they do not believe on me; unbelief is the sin
threads t1 · t4 · t6 · see John 3:19-21 · Acts 2:37 · Romans 8:16
The persecution ahead is framed before it arrives so that when it comes the disciples will not be destabilized. Jesus tells them now so they will remember when it happens. The preparation is an act of pastoral care.
It is expedient: sumpherō, profitable, advantageous, that Jesus goes. The statement is startling: his physical departure is not loss but gain, because without it the Paraklētos cannot come. The Spirit's full-coming is conditional on Jesus's going. Thread 6 is the dispensational sequence: the era of the Son's physical presence gives way to the era of the Spirit's indwelling presence. The Spirit does not merely replace Jesus: he applies what Jesus accomplished.
The Spirit will convict, elengxei, expose with evidence. The kosmos concerning three realities. Sin: because they do not believe on me. The primary sin the Spirit exposes is not moral failure in general but the specific failure of unbelief. Righteousness: because Jesus goes to the Father and they see him no more. The resurrection and ascension are the Spirit's proof of righteousness. Judgment: because the ruler of this world is judged. The cross is the judgment of the world's ruler, and the Spirit makes that verdict known.
Thread 1 is in the convicting: the God who cannot stop reaching reaches through the Spirit's global work of exposure and persuasion. Thread 4 is in the conviction itself: the world is convicted, exposed, shown the evidence, and must still respond. Conviction is not regeneration. The Spirit provides the evidence; the person responds.
He will convict the world of sin, righteousness, and judgment. The Spirit's work of conviction is Thread 1's reaching through the Third Person; and the sin he convicts of is not moral failure in general but the specific failure to believe.
ἐλέγξει τὸν κόσμον περὶ ἁμαρτίας καὶ περὶ δικαιοσύνης καὶ περὶ κρίσεως (elengxei ton kosmon peri hamartias kai peri dikaiosunēs kai peri kriseōs): he will convict the world of sin and righteousness and judgment: elengxei (will convict, expose, prove guilty, from elenxō; not merely make feel bad but expose and demonstrate with evidence); ton kosmon (the world, the same kosmos; the Spirit's conviction reaches the whole world, not only the elect); peri hamartias (concerning sin, the specific sin is named in verse 9: because they do not believe on me; unbelief is the sin
threads t1 · t4 · t6 · see John 3:19-21 · Acts 2:37 · Romans 8:16
The persecution ahead is framed before it arrives so that when it comes the disciples will not be destabilized. Jesus tells them now so they will remember when it happens. The preparation is an act of pastoral care.
It is expedient: sumpherō, profitable, advantageous, that Jesus goes. The statement is startling: his physical departure is not loss but gain, because without it the Paraklētos cannot come. The Spirit's full-coming is conditional on Jesus's going. Thread 6 is the dispensational sequence: the era of the Son's physical presence gives way to the era of the Spirit's indwelling presence. The Spirit does not merely replace Jesus: he applies what Jesus accomplished.
The Spirit will convict, elengxei, expose with evidence. The kosmos concerning three realities. Sin: because they do not believe on me. The primary sin the Spirit exposes is not moral failure in general but the specific failure of unbelief. Righteousness: because Jesus goes to the Father and they see him no more. The resurrection and ascension are the Spirit's proof of righteousness. Judgment: because the ruler of this world is judged. The cross is the judgment of the world's ruler, and the Spirit makes that verdict known.
Thread 1 is in the convicting: the God who cannot stop reaching reaches through the Spirit's global work of exposure and persuasion. Thread 4 is in the conviction itself: the world is convicted, exposed, shown the evidence, and must still respond. Conviction is not regeneration. The Spirit provides the evidence; the person responds.
He will convict the world of sin, righteousness, and judgment. The Spirit's work of conviction is Thread 1's reaching through the Third Person; and the sin he convicts of is not moral failure in general but the specific failure to believe.
ἐλέγξει τὸν κόσμον περὶ ἁμαρτίας καὶ περὶ δικαιοσύνης καὶ περὶ κρίσεως (elengxei ton kosmon peri hamartias kai peri dikaiosunēs kai peri kriseōs): he will convict the world of sin and righteousness and judgment: elengxei (will convict, expose, prove guilty, from elenxō; not merely make feel bad but expose and demonstrate with evidence); ton kosmon (the world, the same kosmos; the Spirit's conviction reaches the whole world, not only the elect); peri hamartias (concerning sin, the specific sin is named in verse 9: because they do not believe on me; unbelief is the sin
threads t1 · t4 · t6 · see John 3:19-21 · Acts 2:37 · Romans 8:16
The persecution ahead is framed before it arrives so that when it comes the disciples will not be destabilized. Jesus tells them now so they will remember when it happens. The preparation is an act of pastoral care.
It is expedient: sumpherō, profitable, advantageous, that Jesus goes. The statement is startling: his physical departure is not loss but gain, because without it the Paraklētos cannot come. The Spirit's full-coming is conditional on Jesus's going. Thread 6 is the dispensational sequence: the era of the Son's physical presence gives way to the era of the Spirit's indwelling presence. The Spirit does not merely replace Jesus: he applies what Jesus accomplished.
The Spirit will convict, elengxei, expose with evidence. The kosmos concerning three realities. Sin: because they do not believe on me. The primary sin the Spirit exposes is not moral failure in general but the specific failure of unbelief. Righteousness: because Jesus goes to the Father and they see him no more. The resurrection and ascension are the Spirit's proof of righteousness. Judgment: because the ruler of this world is judged. The cross is the judgment of the world's ruler, and the Spirit makes that verdict known.
Thread 1 is in the convicting: the God who cannot stop reaching reaches through the Spirit's global work of exposure and persuasion. Thread 4 is in the conviction itself: the world is convicted, exposed, shown the evidence, and must still respond. Conviction is not regeneration. The Spirit provides the evidence; the person responds.
He will convict the world of sin, righteousness, and judgment. The Spirit's work of conviction is Thread 1's reaching through the Third Person; and the sin he convicts of is not moral failure in general but the specific failure to believe.
ἐλέγξει τὸν κόσμον περὶ ἁμαρτίας καὶ περὶ δικαιοσύνης καὶ περὶ κρίσεως (elengxei ton kosmon peri hamartias kai peri dikaiosunēs kai peri kriseōs): he will convict the world of sin and righteousness and judgment: elengxei (will convict, expose, prove guilty, from elenxō; not merely make feel bad but expose and demonstrate with evidence); ton kosmon (the world, the same kosmos; the Spirit's conviction reaches the whole world, not only the elect); peri hamartias (concerning sin, the specific sin is named in verse 9: because they do not believe on me; unbelief is the sin
threads t1 · t4 · t6 · see John 3:19-21 · Acts 2:37 · Romans 8:16
The persecution ahead is framed before it arrives so that when it comes the disciples will not be destabilized. Jesus tells them now so they will remember when it happens. The preparation is an act of pastoral care.
It is expedient: sumpherō, profitable, advantageous, that Jesus goes. The statement is startling: his physical departure is not loss but gain, because without it the Paraklētos cannot come. The Spirit's full-coming is conditional on Jesus's going. Thread 6 is the dispensational sequence: the era of the Son's physical presence gives way to the era of the Spirit's indwelling presence. The Spirit does not merely replace Jesus: he applies what Jesus accomplished.
The Spirit will convict, elengxei, expose with evidence. The kosmos concerning three realities. Sin: because they do not believe on me. The primary sin the Spirit exposes is not moral failure in general but the specific failure of unbelief. Righteousness: because Jesus goes to the Father and they see him no more. The resurrection and ascension are the Spirit's proof of righteousness. Judgment: because the ruler of this world is judged. The cross is the judgment of the world's ruler, and the Spirit makes that verdict known.
Thread 1 is in the convicting: the God who cannot stop reaching reaches through the Spirit's global work of exposure and persuasion. Thread 4 is in the conviction itself: the world is convicted, exposed, shown the evidence, and must still respond. Conviction is not regeneration. The Spirit provides the evidence; the person responds.
He will convict the world of sin, righteousness, and judgment. The Spirit's work of conviction is Thread 1's reaching through the Third Person; and the sin he convicts of is not moral failure in general but the specific failure to believe.
ἐλέγξει τὸν κόσμον περὶ ἁμαρτίας καὶ περὶ δικαιοσύνης καὶ περὶ κρίσεως (elengxei ton kosmon peri hamartias kai peri dikaiosunēs kai peri kriseōs): he will convict the world of sin and righteousness and judgment: elengxei (will convict, expose, prove guilty, from elenxō; not merely make feel bad but expose and demonstrate with evidence); ton kosmon (the world, the same kosmos; the Spirit's conviction reaches the whole world, not only the elect); peri hamartias (concerning sin, the specific sin is named in verse 9: because they do not believe on me; unbelief is the sin
threads t1 · t4 · t6 · see John 3:19-21 · Acts 2:37 · Romans 8:16
The persecution ahead is framed before it arrives so that when it comes the disciples will not be destabilized. Jesus tells them now so they will remember when it happens. The preparation is an act of pastoral care.
It is expedient: sumpherō, profitable, advantageous, that Jesus goes. The statement is startling: his physical departure is not loss but gain, because without it the Paraklētos cannot come. The Spirit's full-coming is conditional on Jesus's going. Thread 6 is the dispensational sequence: the era of the Son's physical presence gives way to the era of the Spirit's indwelling presence. The Spirit does not merely replace Jesus: he applies what Jesus accomplished.
The Spirit will convict, elengxei, expose with evidence. The kosmos concerning three realities. Sin: because they do not believe on me. The primary sin the Spirit exposes is not moral failure in general but the specific failure of unbelief. Righteousness: because Jesus goes to the Father and they see him no more. The resurrection and ascension are the Spirit's proof of righteousness. Judgment: because the ruler of this world is judged. The cross is the judgment of the world's ruler, and the Spirit makes that verdict known.
Thread 1 is in the convicting: the God who cannot stop reaching reaches through the Spirit's global work of exposure and persuasion. Thread 4 is in the conviction itself: the world is convicted, exposed, shown the evidence, and must still respond. Conviction is not regeneration. The Spirit provides the evidence; the person responds.
He will convict the world of sin, righteousness, and judgment. The Spirit's work of conviction is Thread 1's reaching through the Third Person; and the sin he convicts of is not moral failure in general but the specific failure to believe.
ἐλέγξει τὸν κόσμον περὶ ἁμαρτίας καὶ περὶ δικαιοσύνης καὶ περὶ κρίσεως (elengxei ton kosmon peri hamartias kai peri dikaiosunēs kai peri kriseōs): he will convict the world of sin and righteousness and judgment: elengxei (will convict, expose, prove guilty, from elenxō; not merely make feel bad but expose and demonstrate with evidence); ton kosmon (the world, the same kosmos; the Spirit's conviction reaches the whole world, not only the elect); peri hamartias (concerning sin, the specific sin is named in verse 9: because they do not believe on me; unbelief is the sin
threads t1 · t4 · t6 · see John 3:19-21 · Acts 2:37 · Romans 8:16
The persecution ahead is framed before it arrives so that when it comes the disciples will not be destabilized. Jesus tells them now so they will remember when it happens. The preparation is an act of pastoral care.
It is expedient: sumpherō, profitable, advantageous, that Jesus goes. The statement is startling: his physical departure is not loss but gain, because without it the Paraklētos cannot come. The Spirit's full-coming is conditional on Jesus's going. Thread 6 is the dispensational sequence: the era of the Son's physical presence gives way to the era of the Spirit's indwelling presence. The Spirit does not merely replace Jesus: he applies what Jesus accomplished.
The Spirit will convict, elengxei, expose with evidence. The kosmos concerning three realities. Sin: because they do not believe on me. The primary sin the Spirit exposes is not moral failure in general but the specific failure of unbelief. Righteousness: because Jesus goes to the Father and they see him no more. The resurrection and ascension are the Spirit's proof of righteousness. Judgment: because the ruler of this world is judged. The cross is the judgment of the world's ruler, and the Spirit makes that verdict known.
Thread 1 is in the convicting: the God who cannot stop reaching reaches through the Spirit's global work of exposure and persuasion. Thread 4 is in the conviction itself: the world is convicted, exposed, shown the evidence, and must still respond. Conviction is not regeneration. The Spirit provides the evidence; the person responds.
He will convict the world of sin, righteousness, and judgment. The Spirit's work of conviction is Thread 1's reaching through the Third Person; and the sin he convicts of is not moral failure in general but the specific failure to believe.
ἐλέγξει τὸν κόσμον περὶ ἁμαρτίας καὶ περὶ δικαιοσύνης καὶ περὶ κρίσεως (elengxei ton kosmon peri hamartias kai peri dikaiosunēs kai peri kriseōs): he will convict the world of sin and righteousness and judgment: elengxei (will convict, expose, prove guilty, from elenxō; not merely make feel bad but expose and demonstrate with evidence); ton kosmon (the world, the same kosmos; the Spirit's conviction reaches the whole world, not only the elect); peri hamartias (concerning sin, the specific sin is named in verse 9: because they do not believe on me; unbelief is the sin
threads t1 · t4 · t6 · see John 3:19-21 · Acts 2:37 · Romans 8:16
The persecution ahead is framed before it arrives so that when it comes the disciples will not be destabilized. Jesus tells them now so they will remember when it happens. The preparation is an act of pastoral care.
It is expedient: sumpherō, profitable, advantageous, that Jesus goes. The statement is startling: his physical departure is not loss but gain, because without it the Paraklētos cannot come. The Spirit's full-coming is conditional on Jesus's going. Thread 6 is the dispensational sequence: the era of the Son's physical presence gives way to the era of the Spirit's indwelling presence. The Spirit does not merely replace Jesus: he applies what Jesus accomplished.
The Spirit will convict, elengxei, expose with evidence. The kosmos concerning three realities. Sin: because they do not believe on me. The primary sin the Spirit exposes is not moral failure in general but the specific failure of unbelief. Righteousness: because Jesus goes to the Father and they see him no more. The resurrection and ascension are the Spirit's proof of righteousness. Judgment: because the ruler of this world is judged. The cross is the judgment of the world's ruler, and the Spirit makes that verdict known.
Thread 1 is in the convicting: the God who cannot stop reaching reaches through the Spirit's global work of exposure and persuasion. Thread 4 is in the conviction itself: the world is convicted, exposed, shown the evidence, and must still respond. Conviction is not regeneration. The Spirit provides the evidence; the person responds.
He will convict the world of sin, righteousness, and judgment. The Spirit's work of conviction is Thread 1's reaching through the Third Person; and the sin he convicts of is not moral failure in general but the specific failure to believe.
ἐλέγξει τὸν κόσμον περὶ ἁμαρτίας καὶ περὶ δικαιοσύνης καὶ περὶ κρίσεως (elengxei ton kosmon peri hamartias kai peri dikaiosunēs kai peri kriseōs): he will convict the world of sin and righteousness and judgment: elengxei (will convict, expose, prove guilty, from elenxō; not merely make feel bad but expose and demonstrate with evidence); ton kosmon (the world, the same kosmos; the Spirit's conviction reaches the whole world, not only the elect); peri hamartias (concerning sin, the specific sin is named in verse 9: because they do not believe on me; unbelief is the sin
threads t1 · t4 · t6 · see John 3:19-21 · Acts 2:37 · Romans 8:16
The persecution ahead is framed before it arrives so that when it comes the disciples will not be destabilized. Jesus tells them now so they will remember when it happens. The preparation is an act of pastoral care.
It is expedient: sumpherō, profitable, advantageous, that Jesus goes. The statement is startling: his physical departure is not loss but gain, because without it the Paraklētos cannot come. The Spirit's full-coming is conditional on Jesus's going. Thread 6 is the dispensational sequence: the era of the Son's physical presence gives way to the era of the Spirit's indwelling presence. The Spirit does not merely replace Jesus: he applies what Jesus accomplished.
The Spirit will convict, elengxei, expose with evidence. The kosmos concerning three realities. Sin: because they do not believe on me. The primary sin the Spirit exposes is not moral failure in general but the specific failure of unbelief. Righteousness: because Jesus goes to the Father and they see him no more. The resurrection and ascension are the Spirit's proof of righteousness. Judgment: because the ruler of this world is judged. The cross is the judgment of the world's ruler, and the Spirit makes that verdict known.
Thread 1 is in the convicting: the God who cannot stop reaching reaches through the Spirit's global work of exposure and persuasion. Thread 4 is in the conviction itself: the world is convicted, exposed, shown the evidence, and must still respond. Conviction is not regeneration. The Spirit provides the evidence; the person responds.
He will convict the world of sin, righteousness, and judgment. The Spirit's work of conviction is Thread 1's reaching through the Third Person; and the sin he convicts of is not moral failure in general but the specific failure to believe.
ἐλέγξει τὸν κόσμον περὶ ἁμαρτίας καὶ περὶ δικαιοσύνης καὶ περὶ κρίσεως (elengxei ton kosmon peri hamartias kai peri dikaiosunēs kai peri kriseōs): he will convict the world of sin and righteousness and judgment: elengxei (will convict, expose, prove guilty, from elenxō; not merely make feel bad but expose and demonstrate with evidence); ton kosmon (the world, the same kosmos; the Spirit's conviction reaches the whole world, not only the elect); peri hamartias (concerning sin, the specific sin is named in verse 9: because they do not believe on me; unbelief is the sin
threads t1 · t4 · t6 · see John 3:19-21 · Acts 2:37 · Romans 8:16
The persecution ahead is framed before it arrives so that when it comes the disciples will not be destabilized. Jesus tells them now so they will remember when it happens. The preparation is an act of pastoral care.
It is expedient: sumpherō, profitable, advantageous, that Jesus goes. The statement is startling: his physical departure is not loss but gain, because without it the Paraklētos cannot come. The Spirit's full-coming is conditional on Jesus's going. Thread 6 is the dispensational sequence: the era of the Son's physical presence gives way to the era of the Spirit's indwelling presence. The Spirit does not merely replace Jesus: he applies what Jesus accomplished.
The Spirit will convict, elengxei, expose with evidence. The kosmos concerning three realities. Sin: because they do not believe on me. The primary sin the Spirit exposes is not moral failure in general but the specific failure of unbelief. Righteousness: because Jesus goes to the Father and they see him no more. The resurrection and ascension are the Spirit's proof of righteousness. Judgment: because the ruler of this world is judged. The cross is the judgment of the world's ruler, and the Spirit makes that verdict known.
Thread 1 is in the convicting: the God who cannot stop reaching reaches through the Spirit's global work of exposure and persuasion. Thread 4 is in the conviction itself: the world is convicted, exposed, shown the evidence, and must still respond. Conviction is not regeneration. The Spirit provides the evidence; the person responds.
He will convict the world of sin, righteousness, and judgment. The Spirit's work of conviction is Thread 1's reaching through the Third Person; and the sin he convicts of is not moral failure in general but the specific failure to believe.
ἐλέγξει τὸν κόσμον περὶ ἁμαρτίας καὶ περὶ δικαιοσύνης καὶ περὶ κρίσεως (elengxei ton kosmon peri hamartias kai peri dikaiosunēs kai peri kriseōs): he will convict the world of sin and righteousness and judgment: elengxei (will convict, expose, prove guilty, from elenxō; not merely make feel bad but expose and demonstrate with evidence); ton kosmon (the world, the same kosmos; the Spirit's conviction reaches the whole world, not only the elect); peri hamartias (concerning sin, the specific sin is named in verse 9: because they do not believe on me; unbelief is the sin
threads t1 · t4 · t6 · see John 3:19-21 · Acts 2:37 · Romans 8:16
The persecution ahead is framed before it arrives so that when it comes the disciples will not be destabilized. Jesus tells them now so they will remember when it happens. The preparation is an act of pastoral care.
It is expedient: sumpherō, profitable, advantageous, that Jesus goes. The statement is startling: his physical departure is not loss but gain, because without it the Paraklētos cannot come. The Spirit's full-coming is conditional on Jesus's going. Thread 6 is the dispensational sequence: the era of the Son's physical presence gives way to the era of the Spirit's indwelling presence. The Spirit does not merely replace Jesus: he applies what Jesus accomplished.
The Spirit will convict, elengxei, expose with evidence. The kosmos concerning three realities. Sin: because they do not believe on me. The primary sin the Spirit exposes is not moral failure in general but the specific failure of unbelief. Righteousness: because Jesus goes to the Father and they see him no more. The resurrection and ascension are the Spirit's proof of righteousness. Judgment: because the ruler of this world is judged. The cross is the judgment of the world's ruler, and the Spirit makes that verdict known.
Thread 1 is in the convicting: the God who cannot stop reaching reaches through the Spirit's global work of exposure and persuasion. Thread 4 is in the conviction itself: the world is convicted, exposed, shown the evidence, and must still respond. Conviction is not regeneration. The Spirit provides the evidence; the person responds.
He will convict the world of sin, righteousness, and judgment. The Spirit's work of conviction is Thread 1's reaching through the Third Person; and the sin he convicts of is not moral failure in general but the specific failure to believe.
ἐλέγξει τὸν κόσμον περὶ ἁμαρτίας καὶ περὶ δικαιοσύνης καὶ περὶ κρίσεως (elengxei ton kosmon peri hamartias kai peri dikaiosunēs kai peri kriseōs): he will convict the world of sin and righteousness and judgment: elengxei (will convict, expose, prove guilty, from elenxō; not merely make feel bad but expose and demonstrate with evidence); ton kosmon (the world, the same kosmos; the Spirit's conviction reaches the whole world, not only the elect); peri hamartias (concerning sin, the specific sin is named in verse 9: because they do not believe on me; unbelief is the sin
threads t1 · t4 · t6 · see John 3:19-21 · Acts 2:37 · Romans 8:16
The little while and little while discourse creates the disciples' confusion: they cannot follow the timing of the seeing and not seeing. Jesus does not resolve their theological confusion directly. He addresses the emotional reality beneath it: you will have sorrow, but your sorrow will turn to joy.
The labor pain metaphor returns, the same image as Romans 8:22 and 1 Thessalonians 5:3. The woman in labor has sorrow because her hour has come. When the child is born she no longer remembers the anguish because of the joy. The disciples' grief at the crucifixion is the labor pain. The resurrection is the delivery. The grief will be real; the joy that follows will be greater and permanent: your joy no man takes from you.
The discourse closes with the most compressed statement of what the disciples now possess and what they will face: in me, peace. In the world, tribulation. But take heart, because I have overcome the world. Nenikēka, perfect tense, completed and permanently effective. The overcoming is accomplished before it is visible. Jesus speaks from the end of the story while still standing in the middle of it. Thread 3 is the royal victory: the King who overcomes the world is the one who rides through death and comes out the other side still holding the keys. Thread 6 is the in me: the peace is not general peace but the peace located in the union with Christ.
I have overcome the world, nenikēka ton kosmon. The perfect tense: the overcoming is a completed act whose results permanently hold; the one who speaks these words before his death speaks them from the certainty of what his death will accomplish.
ἐγὼ νενίκηκα τὸν κόσμον (egō nenikēka ton kosmon): I have overcome the world: nenikēka (perfect active of nikaō, to conquer, overcome, be victorious; the same root as hypernikōmen in Romans 8:37 and tō nikōnti in Revelation 2-3; the perfect tense: a past victory whose results permanently hold; Jesus speaks this before the cross in the certainty of what the cross will accomplish, the overcoming is so certain it is stated as complete)
threads t3 · t4 · t6 · see Romans 8:37 · 1 John 5:4-5 · Revelation 2:7
The little while and little while discourse creates the disciples' confusion: they cannot follow the timing of the seeing and not seeing. Jesus does not resolve their theological confusion directly. He addresses the emotional reality beneath it: you will have sorrow, but your sorrow will turn to joy.
The labor pain metaphor returns, the same image as Romans 8:22 and 1 Thessalonians 5:3. The woman in labor has sorrow because her hour has come. When the child is born she no longer remembers the anguish because of the joy. The disciples' grief at the crucifixion is the labor pain. The resurrection is the delivery. The grief will be real; the joy that follows will be greater and permanent: your joy no man takes from you.
The discourse closes with the most compressed statement of what the disciples now possess and what they will face: in me, peace. In the world, tribulation. But take heart, because I have overcome the world. Nenikēka, perfect tense, completed and permanently effective. The overcoming is accomplished before it is visible. Jesus speaks from the end of the story while still standing in the middle of it. Thread 3 is the royal victory: the King who overcomes the world is the one who rides through death and comes out the other side still holding the keys. Thread 6 is the in me: the peace is not general peace but the peace located in the union with Christ.
I have overcome the world, nenikēka ton kosmon. The perfect tense: the overcoming is a completed act whose results permanently hold; the one who speaks these words before his death speaks them from the certainty of what his death will accomplish.
ἐγὼ νενίκηκα τὸν κόσμον (egō nenikēka ton kosmon): I have overcome the world: nenikēka (perfect active of nikaō, to conquer, overcome, be victorious; the same root as hypernikōmen in Romans 8:37 and tō nikōnti in Revelation 2-3; the perfect tense: a past victory whose results permanently hold; Jesus speaks this before the cross in the certainty of what the cross will accomplish, the overcoming is so certain it is stated as complete)
threads t3 · t4 · t6 · see Romans 8:37 · 1 John 5:4-5 · Revelation 2:7
The little while and little while discourse creates the disciples' confusion: they cannot follow the timing of the seeing and not seeing. Jesus does not resolve their theological confusion directly. He addresses the emotional reality beneath it: you will have sorrow, but your sorrow will turn to joy.
The labor pain metaphor returns, the same image as Romans 8:22 and 1 Thessalonians 5:3. The woman in labor has sorrow because her hour has come. When the child is born she no longer remembers the anguish because of the joy. The disciples' grief at the crucifixion is the labor pain. The resurrection is the delivery. The grief will be real; the joy that follows will be greater and permanent: your joy no man takes from you.
The discourse closes with the most compressed statement of what the disciples now possess and what they will face: in me, peace. In the world, tribulation. But take heart, because I have overcome the world. Nenikēka, perfect tense, completed and permanently effective. The overcoming is accomplished before it is visible. Jesus speaks from the end of the story while still standing in the middle of it. Thread 3 is the royal victory: the King who overcomes the world is the one who rides through death and comes out the other side still holding the keys. Thread 6 is the in me: the peace is not general peace but the peace located in the union with Christ.
I have overcome the world, nenikēka ton kosmon. The perfect tense: the overcoming is a completed act whose results permanently hold; the one who speaks these words before his death speaks them from the certainty of what his death will accomplish.
ἐγὼ νενίκηκα τὸν κόσμον (egō nenikēka ton kosmon): I have overcome the world: nenikēka (perfect active of nikaō, to conquer, overcome, be victorious; the same root as hypernikōmen in Romans 8:37 and tō nikōnti in Revelation 2-3; the perfect tense: a past victory whose results permanently hold; Jesus speaks this before the cross in the certainty of what the cross will accomplish, the overcoming is so certain it is stated as complete)
threads t3 · t4 · t6 · see Romans 8:37 · 1 John 5:4-5 · Revelation 2:7
The little while and little while discourse creates the disciples' confusion: they cannot follow the timing of the seeing and not seeing. Jesus does not resolve their theological confusion directly. He addresses the emotional reality beneath it: you will have sorrow, but your sorrow will turn to joy.
The labor pain metaphor returns, the same image as Romans 8:22 and 1 Thessalonians 5:3. The woman in labor has sorrow because her hour has come. When the child is born she no longer remembers the anguish because of the joy. The disciples' grief at the crucifixion is the labor pain. The resurrection is the delivery. The grief will be real; the joy that follows will be greater and permanent: your joy no man takes from you.
The discourse closes with the most compressed statement of what the disciples now possess and what they will face: in me, peace. In the world, tribulation. But take heart, because I have overcome the world. Nenikēka, perfect tense, completed and permanently effective. The overcoming is accomplished before it is visible. Jesus speaks from the end of the story while still standing in the middle of it. Thread 3 is the royal victory: the King who overcomes the world is the one who rides through death and comes out the other side still holding the keys. Thread 6 is the in me: the peace is not general peace but the peace located in the union with Christ.
I have overcome the world, nenikēka ton kosmon. The perfect tense: the overcoming is a completed act whose results permanently hold; the one who speaks these words before his death speaks them from the certainty of what his death will accomplish.
ἐγὼ νενίκηκα τὸν κόσμον (egō nenikēka ton kosmon): I have overcome the world: nenikēka (perfect active of nikaō, to conquer, overcome, be victorious; the same root as hypernikōmen in Romans 8:37 and tō nikōnti in Revelation 2-3; the perfect tense: a past victory whose results permanently hold; Jesus speaks this before the cross in the certainty of what the cross will accomplish, the overcoming is so certain it is stated as complete)
threads t3 · t4 · t6 · see Romans 8:37 · 1 John 5:4-5 · Revelation 2:7
The little while and little while discourse creates the disciples' confusion: they cannot follow the timing of the seeing and not seeing. Jesus does not resolve their theological confusion directly. He addresses the emotional reality beneath it: you will have sorrow, but your sorrow will turn to joy.
The labor pain metaphor returns, the same image as Romans 8:22 and 1 Thessalonians 5:3. The woman in labor has sorrow because her hour has come. When the child is born she no longer remembers the anguish because of the joy. The disciples' grief at the crucifixion is the labor pain. The resurrection is the delivery. The grief will be real; the joy that follows will be greater and permanent: your joy no man takes from you.
The discourse closes with the most compressed statement of what the disciples now possess and what they will face: in me, peace. In the world, tribulation. But take heart, because I have overcome the world. Nenikēka, perfect tense, completed and permanently effective. The overcoming is accomplished before it is visible. Jesus speaks from the end of the story while still standing in the middle of it. Thread 3 is the royal victory: the King who overcomes the world is the one who rides through death and comes out the other side still holding the keys. Thread 6 is the in me: the peace is not general peace but the peace located in the union with Christ.
I have overcome the world, nenikēka ton kosmon. The perfect tense: the overcoming is a completed act whose results permanently hold; the one who speaks these words before his death speaks them from the certainty of what his death will accomplish.
ἐγὼ νενίκηκα τὸν κόσμον (egō nenikēka ton kosmon): I have overcome the world: nenikēka (perfect active of nikaō, to conquer, overcome, be victorious; the same root as hypernikōmen in Romans 8:37 and tō nikōnti in Revelation 2-3; the perfect tense: a past victory whose results permanently hold; Jesus speaks this before the cross in the certainty of what the cross will accomplish, the overcoming is so certain it is stated as complete)
threads t3 · t4 · t6 · see Romans 8:37 · 1 John 5:4-5 · Revelation 2:7
The little while and little while discourse creates the disciples' confusion: they cannot follow the timing of the seeing and not seeing. Jesus does not resolve their theological confusion directly. He addresses the emotional reality beneath it: you will have sorrow, but your sorrow will turn to joy.
The labor pain metaphor returns, the same image as Romans 8:22 and 1 Thessalonians 5:3. The woman in labor has sorrow because her hour has come. When the child is born she no longer remembers the anguish because of the joy. The disciples' grief at the crucifixion is the labor pain. The resurrection is the delivery. The grief will be real; the joy that follows will be greater and permanent: your joy no man takes from you.
The discourse closes with the most compressed statement of what the disciples now possess and what they will face: in me, peace. In the world, tribulation. But take heart, because I have overcome the world. Nenikēka, perfect tense, completed and permanently effective. The overcoming is accomplished before it is visible. Jesus speaks from the end of the story while still standing in the middle of it. Thread 3 is the royal victory: the King who overcomes the world is the one who rides through death and comes out the other side still holding the keys. Thread 6 is the in me: the peace is not general peace but the peace located in the union with Christ.
I have overcome the world, nenikēka ton kosmon. The perfect tense: the overcoming is a completed act whose results permanently hold; the one who speaks these words before his death speaks them from the certainty of what his death will accomplish.
ἐγὼ νενίκηκα τὸν κόσμον (egō nenikēka ton kosmon): I have overcome the world: nenikēka (perfect active of nikaō, to conquer, overcome, be victorious; the same root as hypernikōmen in Romans 8:37 and tō nikōnti in Revelation 2-3; the perfect tense: a past victory whose results permanently hold; Jesus speaks this before the cross in the certainty of what the cross will accomplish, the overcoming is so certain it is stated as complete)
threads t3 · t4 · t6 · see Romans 8:37 · 1 John 5:4-5 · Revelation 2:7
The little while and little while discourse creates the disciples' confusion: they cannot follow the timing of the seeing and not seeing. Jesus does not resolve their theological confusion directly. He addresses the emotional reality beneath it: you will have sorrow, but your sorrow will turn to joy.
The labor pain metaphor returns, the same image as Romans 8:22 and 1 Thessalonians 5:3. The woman in labor has sorrow because her hour has come. When the child is born she no longer remembers the anguish because of the joy. The disciples' grief at the crucifixion is the labor pain. The resurrection is the delivery. The grief will be real; the joy that follows will be greater and permanent: your joy no man takes from you.
The discourse closes with the most compressed statement of what the disciples now possess and what they will face: in me, peace. In the world, tribulation. But take heart, because I have overcome the world. Nenikēka, perfect tense, completed and permanently effective. The overcoming is accomplished before it is visible. Jesus speaks from the end of the story while still standing in the middle of it. Thread 3 is the royal victory: the King who overcomes the world is the one who rides through death and comes out the other side still holding the keys. Thread 6 is the in me: the peace is not general peace but the peace located in the union with Christ.
I have overcome the world, nenikēka ton kosmon. The perfect tense: the overcoming is a completed act whose results permanently hold; the one who speaks these words before his death speaks them from the certainty of what his death will accomplish.
ἐγὼ νενίκηκα τὸν κόσμον (egō nenikēka ton kosmon): I have overcome the world: nenikēka (perfect active of nikaō, to conquer, overcome, be victorious; the same root as hypernikōmen in Romans 8:37 and tō nikōnti in Revelation 2-3; the perfect tense: a past victory whose results permanently hold; Jesus speaks this before the cross in the certainty of what the cross will accomplish, the overcoming is so certain it is stated as complete)
threads t3 · t4 · t6 · see Romans 8:37 · 1 John 5:4-5 · Revelation 2:7
The little while and little while discourse creates the disciples' confusion: they cannot follow the timing of the seeing and not seeing. Jesus does not resolve their theological confusion directly. He addresses the emotional reality beneath it: you will have sorrow, but your sorrow will turn to joy.
The labor pain metaphor returns, the same image as Romans 8:22 and 1 Thessalonians 5:3. The woman in labor has sorrow because her hour has come. When the child is born she no longer remembers the anguish because of the joy. The disciples' grief at the crucifixion is the labor pain. The resurrection is the delivery. The grief will be real; the joy that follows will be greater and permanent: your joy no man takes from you.
The discourse closes with the most compressed statement of what the disciples now possess and what they will face: in me, peace. In the world, tribulation. But take heart, because I have overcome the world. Nenikēka, perfect tense, completed and permanently effective. The overcoming is accomplished before it is visible. Jesus speaks from the end of the story while still standing in the middle of it. Thread 3 is the royal victory: the King who overcomes the world is the one who rides through death and comes out the other side still holding the keys. Thread 6 is the in me: the peace is not general peace but the peace located in the union with Christ.
I have overcome the world, nenikēka ton kosmon. The perfect tense: the overcoming is a completed act whose results permanently hold; the one who speaks these words before his death speaks them from the certainty of what his death will accomplish.
ἐγὼ νενίκηκα τὸν κόσμον (egō nenikēka ton kosmon): I have overcome the world: nenikēka (perfect active of nikaō, to conquer, overcome, be victorious; the same root as hypernikōmen in Romans 8:37 and tō nikōnti in Revelation 2-3; the perfect tense: a past victory whose results permanently hold; Jesus speaks this before the cross in the certainty of what the cross will accomplish, the overcoming is so certain it is stated as complete)
threads t3 · t4 · t6 · see Romans 8:37 · 1 John 5:4-5 · Revelation 2:7
The little while and little while discourse creates the disciples' confusion: they cannot follow the timing of the seeing and not seeing. Jesus does not resolve their theological confusion directly. He addresses the emotional reality beneath it: you will have sorrow, but your sorrow will turn to joy.
The labor pain metaphor returns, the same image as Romans 8:22 and 1 Thessalonians 5:3. The woman in labor has sorrow because her hour has come. When the child is born she no longer remembers the anguish because of the joy. The disciples' grief at the crucifixion is the labor pain. The resurrection is the delivery. The grief will be real; the joy that follows will be greater and permanent: your joy no man takes from you.
The discourse closes with the most compressed statement of what the disciples now possess and what they will face: in me, peace. In the world, tribulation. But take heart, because I have overcome the world. Nenikēka, perfect tense, completed and permanently effective. The overcoming is accomplished before it is visible. Jesus speaks from the end of the story while still standing in the middle of it. Thread 3 is the royal victory: the King who overcomes the world is the one who rides through death and comes out the other side still holding the keys. Thread 6 is the in me: the peace is not general peace but the peace located in the union with Christ.
I have overcome the world, nenikēka ton kosmon. The perfect tense: the overcoming is a completed act whose results permanently hold; the one who speaks these words before his death speaks them from the certainty of what his death will accomplish.
ἐγὼ νενίκηκα τὸν κόσμον (egō nenikēka ton kosmon): I have overcome the world: nenikēka (perfect active of nikaō, to conquer, overcome, be victorious; the same root as hypernikōmen in Romans 8:37 and tō nikōnti in Revelation 2-3; the perfect tense: a past victory whose results permanently hold; Jesus speaks this before the cross in the certainty of what the cross will accomplish, the overcoming is so certain it is stated as complete)
threads t3 · t4 · t6 · see Romans 8:37 · 1 John 5:4-5 · Revelation 2:7
The little while and little while discourse creates the disciples' confusion: they cannot follow the timing of the seeing and not seeing. Jesus does not resolve their theological confusion directly. He addresses the emotional reality beneath it: you will have sorrow, but your sorrow will turn to joy.
The labor pain metaphor returns, the same image as Romans 8:22 and 1 Thessalonians 5:3. The woman in labor has sorrow because her hour has come. When the child is born she no longer remembers the anguish because of the joy. The disciples' grief at the crucifixion is the labor pain. The resurrection is the delivery. The grief will be real; the joy that follows will be greater and permanent: your joy no man takes from you.
The discourse closes with the most compressed statement of what the disciples now possess and what they will face: in me, peace. In the world, tribulation. But take heart, because I have overcome the world. Nenikēka, perfect tense, completed and permanently effective. The overcoming is accomplished before it is visible. Jesus speaks from the end of the story while still standing in the middle of it. Thread 3 is the royal victory: the King who overcomes the world is the one who rides through death and comes out the other side still holding the keys. Thread 6 is the in me: the peace is not general peace but the peace located in the union with Christ.
I have overcome the world, nenikēka ton kosmon. The perfect tense: the overcoming is a completed act whose results permanently hold; the one who speaks these words before his death speaks them from the certainty of what his death will accomplish.
ἐγὼ νενίκηκα τὸν κόσμον (egō nenikēka ton kosmon): I have overcome the world: nenikēka (perfect active of nikaō, to conquer, overcome, be victorious; the same root as hypernikōmen in Romans 8:37 and tō nikōnti in Revelation 2-3; the perfect tense: a past victory whose results permanently hold; Jesus speaks this before the cross in the certainty of what the cross will accomplish, the overcoming is so certain it is stated as complete)
threads t3 · t4 · t6 · see Romans 8:37 · 1 John 5:4-5 · Revelation 2:7
The little while and little while discourse creates the disciples' confusion: they cannot follow the timing of the seeing and not seeing. Jesus does not resolve their theological confusion directly. He addresses the emotional reality beneath it: you will have sorrow, but your sorrow will turn to joy.
The labor pain metaphor returns, the same image as Romans 8:22 and 1 Thessalonians 5:3. The woman in labor has sorrow because her hour has come. When the child is born she no longer remembers the anguish because of the joy. The disciples' grief at the crucifixion is the labor pain. The resurrection is the delivery. The grief will be real; the joy that follows will be greater and permanent: your joy no man takes from you.
The discourse closes with the most compressed statement of what the disciples now possess and what they will face: in me, peace. In the world, tribulation. But take heart, because I have overcome the world. Nenikēka, perfect tense, completed and permanently effective. The overcoming is accomplished before it is visible. Jesus speaks from the end of the story while still standing in the middle of it. Thread 3 is the royal victory: the King who overcomes the world is the one who rides through death and comes out the other side still holding the keys. Thread 6 is the in me: the peace is not general peace but the peace located in the union with Christ.
I have overcome the world, nenikēka ton kosmon. The perfect tense: the overcoming is a completed act whose results permanently hold; the one who speaks these words before his death speaks them from the certainty of what his death will accomplish.
ἐγὼ νενίκηκα τὸν κόσμον (egō nenikēka ton kosmon): I have overcome the world: nenikēka (perfect active of nikaō, to conquer, overcome, be victorious; the same root as hypernikōmen in Romans 8:37 and tō nikōnti in Revelation 2-3; the perfect tense: a past victory whose results permanently hold; Jesus speaks this before the cross in the certainty of what the cross will accomplish, the overcoming is so certain it is stated as complete)
threads t3 · t4 · t6 · see Romans 8:37 · 1 John 5:4-5 · Revelation 2:7
The little while and little while discourse creates the disciples' confusion: they cannot follow the timing of the seeing and not seeing. Jesus does not resolve their theological confusion directly. He addresses the emotional reality beneath it: you will have sorrow, but your sorrow will turn to joy.
The labor pain metaphor returns, the same image as Romans 8:22 and 1 Thessalonians 5:3. The woman in labor has sorrow because her hour has come. When the child is born she no longer remembers the anguish because of the joy. The disciples' grief at the crucifixion is the labor pain. The resurrection is the delivery. The grief will be real; the joy that follows will be greater and permanent: your joy no man takes from you.
The discourse closes with the most compressed statement of what the disciples now possess and what they will face: in me, peace. In the world, tribulation. But take heart, because I have overcome the world. Nenikēka, perfect tense, completed and permanently effective. The overcoming is accomplished before it is visible. Jesus speaks from the end of the story while still standing in the middle of it. Thread 3 is the royal victory: the King who overcomes the world is the one who rides through death and comes out the other side still holding the keys. Thread 6 is the in me: the peace is not general peace but the peace located in the union with Christ.
I have overcome the world, nenikēka ton kosmon. The perfect tense: the overcoming is a completed act whose results permanently hold; the one who speaks these words before his death speaks them from the certainty of what his death will accomplish.
ἐγὼ νενίκηκα τὸν κόσμον (egō nenikēka ton kosmon): I have overcome the world: nenikēka (perfect active of nikaō, to conquer, overcome, be victorious; the same root as hypernikōmen in Romans 8:37 and tō nikōnti in Revelation 2-3; the perfect tense: a past victory whose results permanently hold; Jesus speaks this before the cross in the certainty of what the cross will accomplish, the overcoming is so certain it is stated as complete)
threads t3 · t4 · t6 · see Romans 8:37 · 1 John 5:4-5 · Revelation 2:7
The little while and little while discourse creates the disciples' confusion: they cannot follow the timing of the seeing and not seeing. Jesus does not resolve their theological confusion directly. He addresses the emotional reality beneath it: you will have sorrow, but your sorrow will turn to joy.
The labor pain metaphor returns, the same image as Romans 8:22 and 1 Thessalonians 5:3. The woman in labor has sorrow because her hour has come. When the child is born she no longer remembers the anguish because of the joy. The disciples' grief at the crucifixion is the labor pain. The resurrection is the delivery. The grief will be real; the joy that follows will be greater and permanent: your joy no man takes from you.
The discourse closes with the most compressed statement of what the disciples now possess and what they will face: in me, peace. In the world, tribulation. But take heart, because I have overcome the world. Nenikēka, perfect tense, completed and permanently effective. The overcoming is accomplished before it is visible. Jesus speaks from the end of the story while still standing in the middle of it. Thread 3 is the royal victory: the King who overcomes the world is the one who rides through death and comes out the other side still holding the keys. Thread 6 is the in me: the peace is not general peace but the peace located in the union with Christ.
I have overcome the world, nenikēka ton kosmon. The perfect tense: the overcoming is a completed act whose results permanently hold; the one who speaks these words before his death speaks them from the certainty of what his death will accomplish.
ἐγὼ νενίκηκα τὸν κόσμον (egō nenikēka ton kosmon): I have overcome the world: nenikēka (perfect active of nikaō, to conquer, overcome, be victorious; the same root as hypernikōmen in Romans 8:37 and tō nikōnti in Revelation 2-3; the perfect tense: a past victory whose results permanently hold; Jesus speaks this before the cross in the certainty of what the cross will accomplish, the overcoming is so certain it is stated as complete)
threads t3 · t4 · t6 · see Romans 8:37 · 1 John 5:4-5 · Revelation 2:7
The little while and little while discourse creates the disciples' confusion: they cannot follow the timing of the seeing and not seeing. Jesus does not resolve their theological confusion directly. He addresses the emotional reality beneath it: you will have sorrow, but your sorrow will turn to joy.
The labor pain metaphor returns, the same image as Romans 8:22 and 1 Thessalonians 5:3. The woman in labor has sorrow because her hour has come. When the child is born she no longer remembers the anguish because of the joy. The disciples' grief at the crucifixion is the labor pain. The resurrection is the delivery. The grief will be real; the joy that follows will be greater and permanent: your joy no man takes from you.
The discourse closes with the most compressed statement of what the disciples now possess and what they will face: in me, peace. In the world, tribulation. But take heart, because I have overcome the world. Nenikēka, perfect tense, completed and permanently effective. The overcoming is accomplished before it is visible. Jesus speaks from the end of the story while still standing in the middle of it. Thread 3 is the royal victory: the King who overcomes the world is the one who rides through death and comes out the other side still holding the keys. Thread 6 is the in me: the peace is not general peace but the peace located in the union with Christ.
I have overcome the world, nenikēka ton kosmon. The perfect tense: the overcoming is a completed act whose results permanently hold; the one who speaks these words before his death speaks them from the certainty of what his death will accomplish.
ἐγὼ νενίκηκα τὸν κόσμον (egō nenikēka ton kosmon): I have overcome the world: nenikēka (perfect active of nikaō, to conquer, overcome, be victorious; the same root as hypernikōmen in Romans 8:37 and tō nikōnti in Revelation 2-3; the perfect tense: a past victory whose results permanently hold; Jesus speaks this before the cross in the certainty of what the cross will accomplish, the overcoming is so certain it is stated as complete)
threads t3 · t4 · t6 · see Romans 8:37 · 1 John 5:4-5 · Revelation 2:7
The little while and little while discourse creates the disciples' confusion: they cannot follow the timing of the seeing and not seeing. Jesus does not resolve their theological confusion directly. He addresses the emotional reality beneath it: you will have sorrow, but your sorrow will turn to joy.
The labor pain metaphor returns, the same image as Romans 8:22 and 1 Thessalonians 5:3. The woman in labor has sorrow because her hour has come. When the child is born she no longer remembers the anguish because of the joy. The disciples' grief at the crucifixion is the labor pain. The resurrection is the delivery. The grief will be real; the joy that follows will be greater and permanent: your joy no man takes from you.
The discourse closes with the most compressed statement of what the disciples now possess and what they will face: in me, peace. In the world, tribulation. But take heart, because I have overcome the world. Nenikēka, perfect tense, completed and permanently effective. The overcoming is accomplished before it is visible. Jesus speaks from the end of the story while still standing in the middle of it. Thread 3 is the royal victory: the King who overcomes the world is the one who rides through death and comes out the other side still holding the keys. Thread 6 is the in me: the peace is not general peace but the peace located in the union with Christ.
I have overcome the world, nenikēka ton kosmon. The perfect tense: the overcoming is a completed act whose results permanently hold; the one who speaks these words before his death speaks them from the certainty of what his death will accomplish.
ἐγὼ νενίκηκα τὸν κόσμον (egō nenikēka ton kosmon): I have overcome the world: nenikēka (perfect active of nikaō, to conquer, overcome, be victorious; the same root as hypernikōmen in Romans 8:37 and tō nikōnti in Revelation 2-3; the perfect tense: a past victory whose results permanently hold; Jesus speaks this before the cross in the certainty of what the cross will accomplish, the overcoming is so certain it is stated as complete)
threads t3 · t4 · t6 · see Romans 8:37 · 1 John 5:4-5 · Revelation 2:7
The little while and little while discourse creates the disciples' confusion: they cannot follow the timing of the seeing and not seeing. Jesus does not resolve their theological confusion directly. He addresses the emotional reality beneath it: you will have sorrow, but your sorrow will turn to joy.
The labor pain metaphor returns, the same image as Romans 8:22 and 1 Thessalonians 5:3. The woman in labor has sorrow because her hour has come. When the child is born she no longer remembers the anguish because of the joy. The disciples' grief at the crucifixion is the labor pain. The resurrection is the delivery. The grief will be real; the joy that follows will be greater and permanent: your joy no man takes from you.
The discourse closes with the most compressed statement of what the disciples now possess and what they will face: in me, peace. In the world, tribulation. But take heart, because I have overcome the world. Nenikēka, perfect tense, completed and permanently effective. The overcoming is accomplished before it is visible. Jesus speaks from the end of the story while still standing in the middle of it. Thread 3 is the royal victory: the King who overcomes the world is the one who rides through death and comes out the other side still holding the keys. Thread 6 is the in me: the peace is not general peace but the peace located in the union with Christ.
I have overcome the world, nenikēka ton kosmon. The perfect tense: the overcoming is a completed act whose results permanently hold; the one who speaks these words before his death speaks them from the certainty of what his death will accomplish.
ἐγὼ νενίκηκα τὸν κόσμον (egō nenikēka ton kosmon): I have overcome the world: nenikēka (perfect active of nikaō, to conquer, overcome, be victorious; the same root as hypernikōmen in Romans 8:37 and tō nikōnti in Revelation 2-3; the perfect tense: a past victory whose results permanently hold; Jesus speaks this before the cross in the certainty of what the cross will accomplish, the overcoming is so certain it is stated as complete)
threads t3 · t4 · t6 · see Romans 8:37 · 1 John 5:4-5 · Revelation 2:7
The little while and little while discourse creates the disciples' confusion: they cannot follow the timing of the seeing and not seeing. Jesus does not resolve their theological confusion directly. He addresses the emotional reality beneath it: you will have sorrow, but your sorrow will turn to joy.
The labor pain metaphor returns, the same image as Romans 8:22 and 1 Thessalonians 5:3. The woman in labor has sorrow because her hour has come. When the child is born she no longer remembers the anguish because of the joy. The disciples' grief at the crucifixion is the labor pain. The resurrection is the delivery. The grief will be real; the joy that follows will be greater and permanent: your joy no man takes from you.
The discourse closes with the most compressed statement of what the disciples now possess and what they will face: in me, peace. In the world, tribulation. But take heart, because I have overcome the world. Nenikēka, perfect tense, completed and permanently effective. The overcoming is accomplished before it is visible. Jesus speaks from the end of the story while still standing in the middle of it. Thread 3 is the royal victory: the King who overcomes the world is the one who rides through death and comes out the other side still holding the keys. Thread 6 is the in me: the peace is not general peace but the peace located in the union with Christ.
I have overcome the world, nenikēka ton kosmon. The perfect tense: the overcoming is a completed act whose results permanently hold; the one who speaks these words before his death speaks them from the certainty of what his death will accomplish.
ἐγὼ νενίκηκα τὸν κόσμον (egō nenikēka ton kosmon): I have overcome the world: nenikēka (perfect active of nikaō, to conquer, overcome, be victorious; the same root as hypernikōmen in Romans 8:37 and tō nikōnti in Revelation 2-3; the perfect tense: a past victory whose results permanently hold; Jesus speaks this before the cross in the certainty of what the cross will accomplish, the overcoming is so certain it is stated as complete)
threads t3 · t4 · t6 · see Romans 8:37 · 1 John 5:4-5 · Revelation 2:7
The little while and little while discourse creates the disciples' confusion: they cannot follow the timing of the seeing and not seeing. Jesus does not resolve their theological confusion directly. He addresses the emotional reality beneath it: you will have sorrow, but your sorrow will turn to joy.
The labor pain metaphor returns, the same image as Romans 8:22 and 1 Thessalonians 5:3. The woman in labor has sorrow because her hour has come. When the child is born she no longer remembers the anguish because of the joy. The disciples' grief at the crucifixion is the labor pain. The resurrection is the delivery. The grief will be real; the joy that follows will be greater and permanent: your joy no man takes from you.
The discourse closes with the most compressed statement of what the disciples now possess and what they will face: in me, peace. In the world, tribulation. But take heart, because I have overcome the world. Nenikēka, perfect tense, completed and permanently effective. The overcoming is accomplished before it is visible. Jesus speaks from the end of the story while still standing in the middle of it. Thread 3 is the royal victory: the King who overcomes the world is the one who rides through death and comes out the other side still holding the keys. Thread 6 is the in me: the peace is not general peace but the peace located in the union with Christ.
I have overcome the world, nenikēka ton kosmon. The perfect tense: the overcoming is a completed act whose results permanently hold; the one who speaks these words before his death speaks them from the certainty of what his death will accomplish.
ἐγὼ νενίκηκα τὸν κόσμον (egō nenikēka ton kosmon): I have overcome the world: nenikēka (perfect active of nikaō, to conquer, overcome, be victorious; the same root as hypernikōmen in Romans 8:37 and tō nikōnti in Revelation 2-3; the perfect tense: a past victory whose results permanently hold; Jesus speaks this before the cross in the certainty of what the cross will accomplish, the overcoming is so certain it is stated as complete)
threads t3 · t4 · t6 · see Romans 8:37 · 1 John 5:4-5 · Revelation 2:7