The conclusion of Christ’s last discourse to his disciples.
The cause vvhy be foretelleth them their persecution by the Ievves, is, that they be not aftervvard scandalized thereat. 4 Though they thinke this heauie nevves, it is for their vantage that he departeth, because of the great benefites that they shal receiue by the comming them of the Holy Ghost, vvho shal also be his vvitnes against his enemies. 16 Although in this vvorld they shal so be persecuted, yet to his heauenly Father they and their praiers made in his name, shal be most acceptable, and at length the childe (that is, Christ in al his members) being borne, their ioy shal be such as no persecutor can take from them. 31 Hovvbeit at this instant of his apprehension, they vvil al forsake him.
1These things have I spoken to you, that you may not be scandalized.Ho detto a voi queste cose, affinchè non siate scandalizzati.THESE things haue I spoken to you, that you be not scandalized.Hæc locutus sum vobis, ut non scandalizemini. 2They will put you out of the synagogues: yea, the hour cometh, that whosoever killeth you will think that he doth a service to God.Vi cacceranno dalle Sinagoghe: anzi verrà tempo, che chi v'ucciderà, si creda di rendere onore a Dio:Out of the synagogs they vvil cast you: but the houre commeth, that euery one vvhich killeth you, shal thinke that he doeth seruice to God.Absque synagogis facient vos: sed venit hora, ut omnis qui interficit vos arbitretur obsequium se præstare Deo. 3And these things will they do to you; because they have not known the Father nor me.E vi tratteranno così; perché mi hanno conosciuto né il Padre, né me.and these things they vvil doe to you: because they haue not knovven the Father, nor me.Et hæc facient vobis, quia non noverunt Patrem, neque me. 4But these things I have told you, that when the hour shall come, you may remember that I told you of them.Ma vi ho dette queste cose, affinchè venuto quel tempo vi ricordiate, che io ve le ho dette.But these things I haue spoken to you: that vvhen the houre shal come, you may remember them, that I told you.Sed hæc locutus sum vobis, ut cum venerit hora eorum, reminiscamini quia ego dixi vobis. 5But I told you not these things from the beginning, because I was with you. And now I go to him that sent me, and none of you asketh me: Whither goest thou?Non vi ho però detto questo in principio, perché io era con voi: ora poi vo a lui, che mi ha mandato, e nissuno di voi mi domanda: Dove vai tu?But I told you not these things from the beginning, because I vvas vvith you. And novv I goe to him that sent me, and none of you asketh me: Vvhither goest thou?Hæc autem vobis ab initio non dixi, quia vobiscum eram. Et nunc vado ad eum qui misit me; et nemo ex vobis interrogat me: Quo vadis ? 6But because I have spoken these things to you, sorrow hath filled your heart.Ma perché vi ho dette queste cose, la tristezza ha ripieno il vostro cuore.But because I haue spoken these things to you, sorovv hath filled your hart.sed quia hæc locutus sum vobis, tristitia implevit cor vestrum. 7But I tell you the truth: it is expedient to you that I go. For if I go not, the Paraclete will not come to you: but if I go, I will send him to you.Ma io vi dico il vero: Espediente per voi, che io men vada: perché se io non me ne vo, non verrà a voi il Paracleto; ma quando me ne sarò andato, ve lo manderò.But I tel you the truth it is expedient for you that I goe. For if I goe not, the Paraclete shal not come to you: but if I goe, I vvil send him to you.Sed ego veritatem dico vobis: expedit vobis ut ego vadam: si enim non abiero, Paraclitus non veniet ad vos; si autem abiero, mittam eum ad vos.
8And when he is come, he will convince the world of sin and of justice and of judgment.E venuto, ch'egli sia, sarà convinto il mondo riguardo al peccato, riguardo alla giustizia, e riguardo al giudizio:And vvhen he is come, he shal argue the vvorld of sinne, and of iustice, and of iudgement.Et cum venerit ille, arguet mundum de peccato, et de justitia, et de judicio. 9Of sin: because they believed not in me.Riguardo al peccato, perché non credono in me:of sinne: because they beleeue not in me.De peccato quidem, quia non crediderunt in me. 10And of justice: because I go to the Father: and you shall see me no longer.Riguardo alla giustizia, perché io vo al Padre, e già non mi vedrete:but of iustice: because I goe to the Father: and novv you shal not see me.De justitia vero, quia ad Patrem vado, et jam non videbitis me. 11And of judgment: because the prince of this world is already judged.Riguardo al giudizio poi, perché il Principe di questo mondo è già stato giudicato.and of iudgement: because the prince of this vvorld is novv iudged.De judicio autem, quia princeps hujus mundi jam judicatus est. 12I have yet many things to say to you: but you cannot bear them now.Molte cose ho ancora da dirvi; ma non ne siete capaci adesso.Yet many things I haue to say to you: but you can not beare them novv.Adhuc multa habeo vobis dicere, sed non potestis portare modo. 13But when he, the Spirit of truth, is come, he will teach you all truth. For he shall not speak of himself: but what things soever he shall hear, he shall speak. And the things that are to come, he shall shew you.Ma venuto che sia quello Spirito di verità, vi insegnerà tutte le verità: imperocché non vi parlerà da se stesso; ma dirà tutto quello, che avrà udito, e vi annuncerà quello, che ha da essere.But vvhen he, the Spirit of truth, commeth, he shal teach you al truth for he shal not speake of him self: but vvhat things soeuer he shal heare, he shal speake: and the things that are to come he shal shevv you.Cum autem venerit ille Spiritus veritatis, docebit vos omnem veritatem: non enim loquetur a semetipso, sed quæcumque audiet loquetur, et quæ ventura sunt annuntiabit vobis. 14He shall glorify me: because he shall receive of mine and shall shew it to you.Egli mi glorificherà: perché egli riceverà del mio, e ve lo annunzierà.He shal glorifie me: because he shal receiue of mine, and shal shevv to you.Ille me clarificabit, quia de meo accipiet, et annuntiabit vobis. 15All things whatsoever the Father hath are mine. Therefore I said that he shall receive of me and shew it to you.Tutto quel, che ha il Padre, è mio. Per questo ho detto, che egli riceverà del mio, e ve lo annunzierà.Al things vvhatsoeuer the Father hath, be mine. Therfore I said, that he shal receiue of mine, and shal shevv to you.Omnia quæcumque habet Pater, mea sunt. Propterea dixi: quia de meo accipiet, et annuntiabit vobis.
16A little while, and now you shall not see me: and again a little while, and you shall see me: because I go to the Father.Un pochettino, e non mi vedrete: e di nuovo un pochettino, e mi vedrete: perché io vo al Padre.A litle vvhile, and novv you shal not see me: and againe a litle vvhile, and you shal see me: because I goe to the Father.Modicum, et jam non videbitis me; et iterum modicum, et videbitis me: quia vado ad Patrem. 17Then some of his disciples said one to another: What is this that he saith to us: A little while, and you shall not see me: and again a little while, and you shall see me, and, Because I go to the Father?disser però tra loro alcuni de' suoi discepoli: Che è quello, che egli ci dice: Non andrà molto, e non mi vedrete: e di poi, non andrà molto, e mi vedrete, e me ne vo al Padre?Some therfore of his disciples said one to an other, Vvhat is this that he saith to vs: A litle vvhile, and you shal not see me: and againe a litle vvhile, and you shal see me, and, because I goe to the Father?Dixerunt ergo ex discipulis ejus ad invicem: Quid est hoc quod dicit nobis: Modicum, et non videbitis me; et iterum modicum, et videbitis me, et quia vado ad Patrem ? 18They said therefore: What is this that he saith, A little while? We know not what he speaketh.Dicevano adunque: Che è questo, che egli dice, Un pochettino? Non intendiamo quel, che egli dica?They said therfore, Vvhat is this that he saith, A litle vvhile? vve knovv not vvhat he speaketh.Dicebant ergo: Quid est hoc quod dicit: Modicum ? nescimus quid loquitur. 19And Jesus knew that they had a mind to ask him. And he said to them: Of this do you inquire among yourselves, because I said: A little while, and you shall not see me; and again a little while, and you shall see me?Conobbe pertanto Gesù, che bramavano d'interrogarlo, e disse loro: Voi andate investigando tra di voi perché io abbia detto: Non andrà molto, e non mi vedrete: e di poi, non andrà molto, e mi vedrete.And IESVS knevv, that they vvould aske him: and he said to them, Of this you doe question among your selues, because I said to you, A litle vvhile, and you shal not see me: and againe a litle vvhile, and you shal see me.Cognovit autem Jesus, quia volebant eum interrogare, et dixit eis: De hoc quæritis inter vos quia dixi: Modicum, et non videbitis me; et iterum modicum, et videbitis me. 20Amen, amen, I say to you, that you shall lament and weep, but the world shall rejoice: and you shall be made sorrowful, but your sorrow shall be turned into joy.In verità, in verità vi dico, che piangerete, e gemerete voi; il mondo poi goderà: voi sarete in tristezza, e la vostra tristezza si cangerà in gaudio.Amen, amen I say to you, that you shal vveepe, and lament, but the vvorld shal reioyce: and you shal be made sorovvful, but your sorovv shal be turned into ioy.Amen, amen dico vobis: quia plorabitis, et flebitis vos, mundus autem gaudebit; vos autem contristabimini, sed tristitia vestra vertetur in gaudium.
21A woman, when she is in labour, hath sorrow, because her hour is come; but when she hath brought forth the child, she remembereth no more the anguish, for joy that a man is born into the world.La donna, allorché partorisce è in tristezza, perché è giunto il suo tempo: quando poi ha dato alla luce il bambino, non si ricorda più dell'affanno a motivo dell'allegrezza; perché è nato al mondo un uomo.A vvoman vvhen she trauaileth, hath sorovv, because her houre is come: but vvhen she hath brought forth the childe, novv she remembreth not the anguish for ioy, that a man is borne into the vvorld.Mulier cum parit, tristitiam habet, quia venit hora ejus; cum autem pepererit puerum, jam non meminit pressuræ propter gaudium, quia natus est homo in mundum. 22So also you now indeed have sorrow: but I will see you again and your heart shall rejoice. And your joy no man shall take from you.E voi adunque siete pur adesso in tristezza; ma vi vedrò di bel nuovo, e gioirà il vostro cuore, e nissuno vi torrà il vostro gaudio.And you therfore, novv in deede you haue sorow, but I vvil see you againe, and your hart shal reioyce: and your ioy no man shal take from you.Et vos igitur nunc quidem tristitiam habetis, iterum autem videbo vos, et gaudebit cor vestrum: et gaudium vestrum nemo tollet a vobis. 23And in that day you shall not ask me any thing. Amen, amen, I say to you: if you ask the Father any thing in my name, he will give it you.E in quel giorno non mi interrogherete di alcuna cosa. In verità, in verità vi dico, che qualunque cosa domandiate al Padre nel nome mio, ve la concederà.And in that day me you shal not aske any thing. Amen, amen I say to you, if you aske the Father any thing in my name, he vvil giue it you.Et in illo die me non rogabitis quidquam. Amen, amen dico vobis: si quid petieritis Patrem in nomine meo, dabit vobis. 24Hitherto, you have not asked any thing in my name. Ask, and you shall receive; that your joy may be full.Fino adesso non avete chiesto cosa nel nome mio: chiedete, e otterrete, affinchè il vostro gaudio sia compito.Vntil novv you haue not asked any thing in my name. Aske and you shal receiue: that your ioy may be ful.Usque modo non petistis quidquam in nomine meo: petite, et accipietis, ut gaudium vestrum sit plenum. 25These things I have spoken to you in proverbs. The hour cometh when I will no longer speak to you in proverbs, but will shew you plainly of the Father.Ho dette a voi queste cose per via di proverbj. Ma viene il tempo, che non vi parlerò più per via di proverbj. Ma apertamente vi favellerò intorno al Padre.These things in prouerbes I haue spoken to you. The houre commeth vvhen in prouerbes I vvil no more speake to you, but plainely of the Father I vvil shew you.Hæc in proverbiis locutus sum vobis. Venit hora cum jam non in proverbiis loquar vobis, sed palam de Patre annuntiabo vobis:
26In that day, you shall ask in my name: and I say not to you that I will ask the Father for you.In quel giorno chiederete nel nome mio: e non vi dico, che pregherò io il Padre per voi:In that day you shal aske in my name: and I say not to you, that I vvil aske the Father for you.in illo die in nomine meo petetis: et non dico vobis quia ego rogabo Patrem de vobis: 27For the Father himself loveth you, because you have loved me and have believed that I came out from God.Imperocché lo stesso Padre vi ama; perché avete amato me, e avete creduto, che sono uscito dal Padre.For the Father him self loueth you, because you haue loued me, and haue beleeued that I came forth from God.ipse enim Pater amat vos, quia vos me amastis, et credidistis, quia ego a Deo exivi. 28I came forth from the Father and am come into the world: again I leave the world and I go to the Father.Uscii dal Padre, e venni al mondo: abbandono di nuovo il mondo, e vo al Padre.I came forth from the Father, and came into the vvorld: againe I leaue the vvorld, and I goe to the Father.Exivi a Patre, et veni in mundum: iterum relinquo mundum, et vado ad Patrem. 29His disciples say to him: Behold, now thou speakest plainly and speakest no proverb.Gli dissero i suoi discepoli: Ecco, che ora parli chiaramente, e non fai uso d'alcun proverbio.His disciples say to him, Behold novv thou speakest plainely, and saiest no prouerbe.Dicunt ei discipuli ejus: Ecce nunc palam loqueris, et proverbium nullum dicis: 30Now we know that thou knowest all things and thou needest not that any man should ask thee. By this we believe that thou camest forth from God.Adesso conosciamo, che tu sai tutto, e non hai bisogno, che alcuno ti interroghi: per questo crediamo, che tu sei venuto da Dio.novv vve knovv that thou knovvest al things, and thou needest not that any man aske thee in this vve beleeue that thou camest forth from God.nunc scimus quia scis omnia, et non opus est tibi ut quis te interroget: in hoc credimus quia a Deo existi. 31Jesus answered them: Do you now believe?Rispose Gesù: Adesso credete?IESVS ansvvered them, Novv do you beleeue?Respondit eis Jesus: Modo creditis ? 32Behold, the hour cometh, and it is now come, that you shall be scattered every man to his own and shall leave me alone. And yet I am not alone, because the Father is with me.Ecco che viene il tempo: anzi è venuto, che siate dispersi ciascuno nel suo luogo, e mi lasciate solo; ma non son solo, perché è con meco il Padre.Behold the houre commeth, and it is novv come, that you shal be scattered euery man into his ovvne, and me you shal leaue alone: and I am not alone, because the Father is vvith me.ecce venit hora, et jam venit, ut dispergamini unusquisque in propria, et me solum relinquatis: et non sum solus, quia Pater mecum est.
33These things I have spoken to you, that in me you may have peace. In the world you shall have distress. But have confidence. I have overcome the world.Tali cose vi ho dette, affinchè in me abbiate pace. Nel mondo sarete angustiati; ma abbiate fidanza: io ho vinto il mondo.These things I haue spoken to you, that in me you may haue peace. In the vvorld you shal haue distresse: but haue confidence, I haue ouercome the vvorld.Hæc locutus sum vobis, ut in me pacem habeatis. In mundo pressuram habebitis: sed confidite, ego vici mundum.
16:1
Which the persecutions you will have to suffer, on the part of man, may possibly occasion, particularly with the weak.
16:4
Witham
That when the hour of them shall come[Ver. 4. Ut cum venerit hora eorum, reminiscamini quia Ego dixi vobis, otan elthe e ora, mnemoneuete auton, etc. where the construction is not hora eorum, but reminiscamini eorum, etc.] , you may remember that I told you. This is both the sense and the construction, by the Greek text, which here determines the construction of the Latin. (Witham)
16:5
Witham
None of you asketh me, whither goest thou? St. Peter had put this question, John 13:36. and Thomas, chap 14:5. The meaning, then, of Christ's words here, seems to be, that having told you, I am going to leave you, and also going to him that sent me, you do not ask, says St. Cyril, to be fully and thoroughly informed about it. (Witham)
Menochius
You suffer yourselves to be entirely overcome with grief; and none of you inquire of me, whither I am going. You look on my departure as an eternal separation between us, and take leave of me, as if we were never to meet again. But be persuaded; my absence will only be for a short continuance; and this absence will be honourable and glorious for me, and extremely advantageous for you. If you were fully persuaded of this, you would inquire, how long I should be absent, and whither I was going; as one friend in the act of parting, is always accustomed to ask another. But you only torture your minds with the pain and grief you will have to suffer at my loss. (Menochius, Tirinus, etc.)
16:6
Witham
Sorrow hath filled your heart: and this sorrow hindereth you from asking, what you should earnestly desire to know. (Witham)
Menochius
Peter had put the question above, John 13:36. and Thomas, John 14:5. But Jesus Christ means, that they did not persevere in their questions, so as to obtain satisfactory information, where, when, and for what end he was going, and how soon he was to return to them, or if to return at all. For it is customary with friends, to put the most minute questions on all these heads to friends, when they are about to be separated from each other. (Menochius)
16:7
Witham
I tell you ... it is expedient for you that I go: that I leave you, as to my corporal presence: that I suffer death, for the redemption of all men. And if I go not, the Paraclete will not come, according to the order of the divine decrees: his coming to sanctify you with his gifts, and to teach you all things, is not to be till after my ascension. When I am gone, I will send him to you. The Father and I will send him, for he proceedeth from both. (Witham)
16:8
Witham
He will convince[Ver. 8. Arguet mundum, elegxei, which St. Cyril expounds by katakrine. See St. Augustine interpretation on that verse, tract 95. p. 733.], or convict the world. Others translate, he will reprove the world of sin, etc. These words have occasioned a great many expositions. I here follow St. Cyril, that the Holy Ghost will condemn the Jews, and all obstinate unbelievers, of their sin, in not believing, after so many miracles, and so many pregnant motives, that ought to induce them to submit to the Christian faith. 2ndly, Of justice, by shewing the justice and innocence of Christ, and also, that true justice and sanctification cannot be obtained, but by his grace. 3rdly, Of judgment, by shewing that the world, and the prince of this wicked world, the devil, is justly condemned, his empire in a great measure destroyed, and that all the wicked will be justly condemned, and punished with him. (Witham)
Challoner
The Holy Ghost, by his coming, brought over many thousands, 1st, To a sense of their sin, in not believing in Christ. 2ndly, To a conviction of the justice of Christ, now sitting at the right hand of his Father. And 3rdly, To a right apprehension of the judgment prepared for them that choose to follow Satan, who is already judged and condemned. (Challoner)
Calmet
The Greek text, in addition, has oti ou pisteuousin eis eme. Because they have not believed in me. This accusation and conviction of sin, cannot naturally fall on any, but the incredulous Jews. St. Augustine, Ven. Bede, St. Chrysostom, Theophylactus, and many others, are of opinion, that this sin was their unbelief in Jesus, after all the miracles he had done in their presence, after so many prophecies so clearly accomplished in his person, after so many prodigies and wonders, which happened at his death, at his resurrection, and after his resurrection. They are accused, and convinced of sin, particularly by sensible effects of the Holy Spirit, in the apostles, by the gift of miracles and tongues, and that supernatural knowledge, which was communicated, not only to the apostles, but also to all the first Christians. These are the means, which the Paraclete, the consoling and assisting Spirit, makes us of, to condemn, and convince the world of sin; that is, of incredulity, which is the source and foundation of all other sins. The world had calumniated and despised its Saviour. It had condemned him, as a liar, as a seducer, magician, a man possessed by the devil, a destroyer of the law of God. To which the Son of God made no resistance; he only replied, that he did not wish to take the execution of justice upon himself, and that he was not come into the world to judge the world. Therefore, he committed all to the Holy Spirit, who, in the persons of the apostles, did justice to the Son, by shewing to the whole world, his doctrines, his life, his miracles, and the accomplishment of all the ancient prophecies in his person. All that the apostles preached, they confirmed by most stupendous miracles, gained the hearts of pagans to believe Jesus as their Redeemer, and called down imprecations upon the heads of the incredulous Jews, who had rejected a prophet, visibly sent by God, a Saviour and Redeemer of his people, who, in his person, bore all the characters of the divinity. (Calmet)
16:13
Witham
When he, the Spirit of Truth, is come, he will teach you all truth; will direct you and the Church, in the ways of truth. For he shall not speak of himself, or of himself only, because, says St. Augustine, he is not from himself, but proceedeth from the Father and the Son. Whatsoever he shall hear, he shall speak[Ver. 13. Non loquetur a semetipso, St. Augustine says on these words, (tract 99.) quia non est a semetipso. Sed quaecunque audiet, loquetur ... ab illo audiet, a quo procedit ... a quo est illi essentia, ab illo scientia; et audientia nihil aliud est quam scientia.]; this his hearing, says St. Augustine, is his knowledge, and his knowledge is his essence, or being, which from eternity is from the Father and the Son. The like expressions are applied to the Son, as proceeding from the Father. (John 5:30.; 8:16.; etc.) (Witham)
If he shall teach all truth, and that for ever, (John 11:26.) how is it possible, that the Church can err, or hath erred in matters of faith, at any time, or in any point of doctrine? In this supposition, would not the Holy Ghost have forfeited his title of Spirit of Truth?
16:15
Witham
All things whatsoever the Father hath, are mine. The obvious sense of these words, shews, that the Son hath the same nature, and the same substance with the Father, and that he is one, and the same God with him. And by Christ's adding: therefore he (the Holy Ghost) shall receive of mine, we are taught, that the third person proceeds from both the Father, and the Son, and that he receives, and has the same perfections. (Witham)
16:16
Witham
A little while, and now you shall not see me, etc. Many expound these words in this manner: that after a little while, you shall not see me, because even to-morrow, I shall be taken from you by death: and again, after a little while, you shall see me, because the third day I shall rise again, and converse with you, till my ascension. St. Augustine gives another interpretation, (tract. 101.) that by the first little while, may be understood, the short time till Christ's ascension, and by the latter little while, the short time that the apostles were to live in this world; after which they should see, and enjoy Christ for ever in the kingdom of heaven. And this exposition seems to agree better with the following promise. (Witham)
In a few hours, I shall be separated from you, to be delivered up to my enemies, and put to the cruel death of the cross; and after a short time, I shall rise again; then you shall see me in my new state of glory. St. Chrysostom, both Sts. Cyrils, Theophylactus, Euthymius, St. Augustine, and others, interpret this verse differently; thus: Not long hence, I shall be entirely separated from you; you shall not see me, because I shall go to the Father, by my ascension; but you shall see me again, after a short time, at my second coming, to judge the living and the dead. All the time, that shall pass between my ascension, and my second coming, is in the eyes of God only as a moment. For a thousand years in thy sight are but as yesterday, which is past and gone. (Psalm lxxxix. ver. 4.) And the apostle calls all time a moment, a time that soon passes. (1 Corinthians vii. and 2 Corinthians iv.)
16:20
Witham
Your sorrow shall be turned into joy, chiefly at the end of your mortal life; then you shall have a joy, never to be taken from you. (Witham)
16:22
The joy you will feel at my resurrection, shall ever be unalterable, and unremitting, because there I shall give you assurances and proofs of your future resurrection, and immortality. As you have been partakers in my labours, in my ignominies, and in my sorrows, so also shall you have a share in my glory, in my resurrection, and immortal bliss. Behold, these will rise to your ever unalterable and permanent joy. This is the opinion of St. Chrysostom, St. Cyril, Theophylactus, and others.
16:23
Witham
In that day[Ver. 23. Non me rogabitis quicquam, ouk erotesate, which commonly signifies to ask questions: but when it follows, aitesete ton patera, this is properly to petition for.], or at that time, in that happy state, you shall not ask, you shall not need to ask me any questions: nor even desire to have any happiness, but what you will enjoy. But now if you ask, that is, petition for any thing of the Father in my name, he will give it you, whatever graces or assistances you stand in need of: ask them in my name, as I am your chief Mediator, through whose merits all shall be granted you. This is the constant practice of the Church, to ask for all graces through our Lord Jesus Christ. (Witham)
In my name. In consequence of this promise, the Church concludeth all her prayers, even those that are addressed to the saints, Per Christum Dominum nostrum, through Christ our Lord.
16:24
Witham
Hitherto you have not asked any thing in my name: by the merits of me, your Mediator and Redeemer. They were not yet acquainted, says St. Cyril, with this manner of praying and petitioning, as they were afterwards. (Witham)
16:26
In that day ... I say not to you that I will ask the Father for you, or shall need to ask the Father for you, though I am your Redeemer, your chief Advocate and Mediator, by dying for all the world.
For the Father himself loveth you, because you have loved me, and have believed that I came forth from God, sent to be your Redeemer.
Witham
I came forth from the Father, both as begotten of him from all eternity; and I also came into the world, as sent from him to become man, to become the Redeemer of the world, both as God and man. Now I am going, as man, to leave the world, and go to the Father, with whom I am, and have always been, as God. (Witham)
16:29
Witham
In this we believe that thou camest forth from God; that is, we are more confirmed than ever, that thou art the Messias, the true Son of God. Yet St. Chrysostom, St. Cyril, and St. Augustine, take notice, that their faith was but imperfect, till after Christ's resurrection, and the coming of the Holy Ghost; and therefore Christ answered them, (ver. 31. etc.) Now do you believe? the hour cometh, that you shall be dispersed, etc. (Witham)
16:8
He will convince the world of sin, etc.... The Holy Ghost, by his coming brought over many thousands, first, to a sense of their sin in not believing in Christ. Secondly, to a conviction of the justice of Christ, now sitting at the right hand of his Father. And thirdly, to a right apprehension of the judgment prepared for them that choose to follow Satan, who is already judged and condemned.
16:13
Will teach you all truth.... See the annotation on chap. 14. ver. 26.
16:2
The Heretikes translate, Excommunicate you. See what corruption this is, and the reason thereof, Annot. c. 9, 22.
16:5
In the liturgy The Gospel vpō the 4 Sunday after Easter.
16:12
12. Yet many things.) This place conuinceth that the Apostles and the faithful be taught many things, Christ left many things to be taught by the Church. which Christ omitted to teach them for their weaknes: and that it was the prouidence of God that Christ in presence should not teach and order al things, that we might be no lesse assured of the things that the Church teacheth by the Holy Ghost, then of the things that him self deliuered.
16:13
13 The spirit of truth.) Euer note that the Holy Ghost in that he is promised to the Church, is called the Spirit of truth. Which Holy Spirit for many other causes is giuen to diuers priuate men and to al good men, The Spirit of truth. to sanctification: but to teach al truth and preserue in truth and from error, he is promised and performed onely to the Church and the cheefe Gouerner and general Councels thereof.
If he shal teach al truth, & that for euer (as before c. 14. 16:) how is it possible, that the Church can erre, or hath erred at any time or in any point?
16:15
In the liturgy The Gospel vpō the 3 Sunday after Easter.
16:20
In the liturgy The Gospel for many Martyrs.
16:23
In the liturgy The Gospel vpō the 5 Sunday after Easter.
Vpon this the Church cōcludeth al her praiers, Per Christū Dominum nostrū, euen those also that be made to Sa•cts.
16:32
Concordance Mt. 27, 31. Mr. 14, 27.
16:1
Tatian † AD 180 The Diatessaron 46
… he will say nothing from himself; but everything that he heareth, that shall [57] he say: and he shall make known unto you the things that are to be. And he shall [58] glorify me; for from me shall he take and shew you. All that my Father hath is mine: therefore said I unto you, that he taketh of mine, and shall shew you.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 77
Ch. xvi. ver. 1 . “These things have I spoken unto you, that ye should not be offended.”
16:2
Tatian † AD 180 The Diatessaron 46
[44, 45] I have said that unto you, that ye may not stumble.
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 55.2
… And these things they will do unto you, because they have not known the Father nor me. But these things have I told you, that when the time shall come, ye may remember that I told you of them.”
St Cyprian of Carthage † AD 258 Exhortation to Martyrdom, Addressed to Fortunatus 11
… If they have persecuted me, they will persecute you also.” And again: “The hour will come, that every one that killeth you will think that he doeth God service; but they will do this because they have not known the Father nor me. But these things have I told you, that when the hour shall come ye may remember them, because I told you.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.17
… “But when they shall deliver you up, take no thought what ye shall speak; for it is not ye who speak, but the Spirit of your Father which speaketh in you.” Also in the same place: “The hour shall come, that every one that killeth you shall think he doeth service to God; but they shall do this also because they have not known the Father nor me.”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 5.1.15
… And that which was spoken by our Lord was fulfilled: ‘The time will come when whosoever killeth you will think that he doeth God service.’
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 19
… “Yet breathing out threatenings and slaughter,” and not yet sated with the murder of Stephen, he was not yet glutted with the persecution of the Church, and the dispersion. Lo, this was fulfilled which was spoken by Christ, that “they which kill you shall think they offer worship to God.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 77
Ver. 2 . “They shall put you out of the synagogues.”
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.93
… ‘The time cometh,’ He says, ‘that whosoever killeth you will think that he doeth God service.’
St Augustine of Hippo † AD 430 The Correction of the Donatists 5
… For the order of events was then so rolling on, that even the Jews were killing those who preached Christ, thinking that they did God service in so doing, just as Christ had foretold,
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 109
… “In the world,” He says, “ye shall have tribulation,” and “if they have persecuted me they will also persecute you,” and “If they have called the master of the house Beelzebub how much more shall they call them of his household,” and “The time cometh when whosoever killeth you will think he doeth God service,”
Pseudo-Irenaeus Pseud-Irenæus 1
… so that if any formerly were temperate in their conduct to us on account of relationship, they then became exceedingly indignant and exasperated against us. And thus was fulfilled that which was spoken by our Lord: ‘The time shall come when every one who slayeth you shall think that he offereth service to God.’
16:3
Tatian † AD 180 The Diatessaron 46
[44, 45] I have said that unto you, that ye may not stumble. And they shall put you out of their synagogues: and there cometh an hour when every one that killeth [46] you shall think that he hath offered unto God an offering.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 77
Ver. 3 . “And these things will they do, because they have not known the Father, nor Me.”
16:4
Tatian † AD 180 The Diatessaron 46
[44, 45] I have said that unto you, that ye may not stumble. And they shall put you out of their synagogues: and there cometh an hour when every one that killeth [46] you shall think that he hath offered unto God an offering. And they will do that, [47] because they do not know me, nor my Father.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 77
Ver. 4 . “These things have I told you, that when the time shall come, ye may remember them.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 94.2
… so that by His effectual working within them, they would endure the hardships of all kinds of persecution, and, set aglow at that divine fire, lose none of their warmth in the love of preaching. “These things,” therefore, He says, “have I told you, that, when their time shall come, ye may remember that I told you of them” (
16:5
Tatian † AD 180 The Diatessaron 46
… And they shall put you out of their synagogues: and there cometh an hour when every one that killeth [46] you shall think that he hath offered unto God an offering. And they will do that, [47] because they do not know me, nor my Father. I have said that unto you, so that [48] when its time is come, ye may remember it, that I told you.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 2
… Also on the mount [Sinai] the cloud was because of Him: since Moses also entered into the darkness, but the cloud there was not because of Moses. And He did not merely say, “I go,” lest they should again grieve, but He said, “I send the Spirit” (
St John Chrysostom † AD 407 Homilies on First Corinthians 5
… But because I have said these things unto you, sorrow hath filled your heart.” (St.
16:6
Tatian † AD 180 The Diatessaron 46
… And they will do that, [47] because they do not know me, nor my Father. I have said that unto you, so that [48] when its time is come, ye may remember it, that I told you. And this hitherto I said not unto you, because I was with you. But now I go unto him that sent me; and no [49] man of you asketh me whither I go.
Tertullian † AD 220 On Baptism 10
… else, if it had been celestial, it would have given both the Holy Spirit and remission of sins. But none either pardons sins or freely grants the Spirit save God only. Even the Lord Himself said that the Spirit would not descend on any other condition, but that He should first ascend to the Father.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 33
… fourthly, that they might not at the very time of the cross be troubled on hearing these things. For indeed, they were just so affected at that time; when also He upbraided them, saying, “Because I have said these things unto you, sorrow hath filled your hearts; and none of you asketh me, whither goest Thou?”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 72
… For it is likely that they would forget many things, as hearing for the first time, and being about to undergo such temptations. Men who were weighed down to sleep, (as another Evangelist saith,— Luke xxii. 45 ,) who were possessed by despondency, as Christ saith Himself, “Because I have said these things unto you, sorrow hath filled your hearts” (
St Augustine of Hippo † AD 430 On the Holy Trinity 1.8
… to whom the Son Himself ascribes so much as to say, “But because I have said these things unto you, sorrow hath filled your heart. Nevertheless I tell you the truth; it is expedient for you that I go away: for if I go not away, the Comforter will not come unto you.”
16:7
Tatian † AD 180 The Diatessaron 46
… I have said that unto you, so that [48] when its time is come, ye may remember it, that I told you. And this hitherto I said not unto you, because I was with you. But now I go unto him that sent me; and no [49] man of you asketh me whither I go. I have said that unto you now, and grief hath [50] come and taken possession of your hearts
St Irenaeus of Lyons † AD 202 Against Heresies 3.17.2
… from whence also, with one accord in all languages, they uttered praise to God, the Spirit bringing distant tribes to unity, and offering to the Father the first-fruits of all nations. Wherefore also the Lord promised to send the Comforter,
Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 29
… but if I go away, I will send Him to you.”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 2.33
33. Let us hear from our Lord’s own words what is the work of the Holy Ghost within us. He says, I have yet many things to say unto you, but ye cannot bear them now . For it is expedient for you that I go: if I go I will send you the Advocate
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 17.4
4. He is called the Spirit, according to the Scripture just now read, For to one is given by the Spirit the word of wisdom . He is called the Spirit of Truth, as the Saviour says, When He, the Spirit of Truth, is come . He is called also the Comforter, as He said, For if I go not away, the Comforter will not come unto you
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 17.11
… And again He says, But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of Truth, which proceedeth from the Father, He shall testify of Me . And again the Saviour says, For if I go not away, the Comforter will not come unto you
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 32
… I will ask the Father, He says, and He will send you another Comforter, even the spirit of Truth. This He said that He might not seem to be a rival God, or to make His discourses to them by another authority. Again, He shall send Him, but it is in My Name. He leaves out the I will ask, but He keeps the Shall send,
St Ambrose of Milan † AD 397 On the Holy Spirit 3.6
… “I will rebuke thee, and will set thy sins before thy face.” And in like manner the Son said of the Holy Spirit: “When I go away, I will send the Paraclete to you. And He, when He is come, will rebuke the world, concerning sin, and concerning righteousness, and concerning judgment.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 4.2
… “For if I go not away, the Comforter will not come unto you, but if I depart, I will send Him unto you.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 1
… 4 .) You will say, When had they heard this? When He said, “It is expedient for you that I go away; for if I go not away, the Comforter will not come unto you.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 75
… On this account, while intermingling these pleasant words, He continually uttered the painful ones also, practicing their minds. For both the, “remaineth with you” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 78
For since He had told them, that “‘He shall teach you, and bring to your remembrance’ ( c. xiv. 26 ), and shall comfort you in your afflictions,” (which He Himself did not,) and that “it is expedient for you that I should depart” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 86
As a king sending forth governors, gives power to cast into prison and to deliver from it, so in sending these forth, Christ investeth them with the same power. But how saith He, “If I go not away, He will not come” (
St Augustine of Hippo † AD 430 On the Holy Trinity 1.12
… For we have already shown, by many modes of speech in the divine Scriptures, that, in this Trinity, what is said of each is also said of all, on account of the indivisible working of the one and same substance. As He also says of the Holy Spirit, “If I depart, I will send Him unto you.”
St Augustine of Hippo † AD 430 On the Holy Trinity 2.5
… “I,” He says, “came forth from the Father, and am come into the world.”
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 2.52
… To this signification I believe that passage must be referred which He speaks concerning the Holy Ghost: “He will not come, unless I depart.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 93.0
On the words of the Gospel, John xvi. 7 , “I tell you the truth; it is expedient for you that I go away,” etc.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 93.1
… but if I depart, I will send Him unto you. And when He shall come, He will convince the world of sin, and of righteousness, and of judgment. Of sin, because they believe not on Me. Of righteousness, because I go to the Father, and ye shall see Me no more. Of judgment, because the prince of this world is already judged.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 93.4
4. Forasmuch then as we could in no way have had this blessedness by which we see not and yet believe, unless we received it of the Holy Ghost; it is with good reason said, “It is expedient for you that I go away. For if I go not away, the Comforter will not come unto you; but if I depart, I will send Him unto you.”
16:8
Tatian † AD 180 The Diatessaron 46
… and no [49] man of you asketh me whither I go. I have said that unto you now, and grief hath [50] come and taken possession of your hearts But I say the truth unto you; It is better for you that I go away: for if I go not away, the Paraclete will not come unto you; [51] [Arabic, p. 177] but if I go away, I will send him unto you.
Archelaus † fl. AD 278 The Acts of the Disputation with the Heresiarch Manes 13
… I, in sooth, am the Paraclete, whose mission was announced of old time by Jesus, and who was to come to “convince the world of sin and unrighteousness.”
Archelaus † fl. AD 278 The Acts of the Disputation with the Heresiarch Manes 27
… In the day of judgment, then, what will those say to Jesus who have departed this life from that time on to the present period? Will they not meet Him with words like these: “Do not punish us rigorously if we have failed to do Thy works. For why, when Thou didst promise to send the Paraclete under Tiberius Cæsar, to convince us of sin and of righteousness,
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 17.11
… And again the Saviour says, For if I go not away, the Comforter will not come unto you ….. And when He is come, He will convince the world of sin, of righteousness, and of judgment
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 32
… This He said that He might not seem to be a rival God, or to make His discourses to them by another authority. Again, He shall send Him, but it is in My Name. He leaves out the I will ask, but He keeps the Shall send, then again, I will send,—His own dignity. Then shall come,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 78
Ver. 8 . “He, when He is come, will reprove the world.”
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 2.52
… This righteousness of faith He constantly commends to them. Speaking of the Holy Ghost, He says, “He shall reprove the world of sin, and of righteousness, and of judgment: of sin, because they have not believed on me: of righteousness, because I go to the Father, and ye shall see me no more.”
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 3.4
… As when the “apostle” is spoken of, if it be not expressed what apostle, none is understood but Paul; because he is better known by his many epistles, and he laboured more than they all. For which reason, in what the Lord said of the Holy Spirit, “He shall convict the world of sin,”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 21.24
… of sin, because they believed not on Me:”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 94.0
On the same words of the Gospel, John xvi. 8 , “He will convict the world in respect of sin, and of righteousness, and of judgement.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 94.1
1. When our Lord and Saviour Jesus Christ was speaking at length of the coming of the Holy Ghost, He said among the rest, “He shall convince the world of sin, and of righteousness, and of judgment.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 94.6
6. But that which follows, “And when He is come, He will convince the world of sin, and of righteousness, and of judgment: of sin, indeed, because they believe not on me; but of righteousness, because I go to the Father, and ye shall see me no more; and of judgment, because the prince of this world is judged” (
16:9
Tatian † AD 180 The Diatessaron 46
… It is better for you that I go away: for if I go not away, the Paraclete will not come unto you; [51] [Arabic, p. 177] but if I go away, I will send him unto you. And when he cometh, he will reprove the world for sin, and for righteousness, and for judgement: [52, 53] for sin,
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 3.4
… because he is better known by his many epistles, and he laboured more than they all. For which reason, in what the Lord said of the Holy Spirit, “He shall convict the world of sin,” He meant unbelief to be understood; for He said this when He was explaining, “Of sin because they believed not on me,”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 94.1
… but vouchsafed to convey a somewhat more explicit notice of this same truth. “Of sin,” said He, “because they believed not on Me. Of righteousness, because I go to the Father. Of judgment, because the prince of this world hath been judged already.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 78.12
12. And yet, “they,” like a generation crooked and embittering, “added yet to sin against Him” ( ver. 17 ): that is, not to believe. For this is the sin, whereof the Spirit doth convict the world, as the Lord saith, “Of sin indeed because they have not believed on Me.”
16:10
Tatian † AD 180 The Diatessaron 46
… It is better for you that I go away: for if I go not away, the Paraclete will not come unto you; [51] [Arabic, p. 177] but if I go away, I will send him unto you. And when he cometh, he will reprove the world for sin, and for righteousness, and for judgement: [52, 53] for sin, because they have not believed in me;
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 78
Ver. 10 . “Of righteousness, because I go to the Father, and ye see Me no more.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 79
Ver. 22, 23 . “And ye now therefore have sorrow—[but I will see you again, and your sorrow shall be turned into joy].”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 69.2
… By Himself, therefore, He was going to Himself. And whither go we, but to Him, and by what way go we, but by Him? He, therefore, went to Himself by Himself, and we by Him to Him; yea, likewise both He and we go thus to the Father. For He says also in another place of Himself, “I go to the Father;”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 101.1
… They said therefore, What is this that He saith, A little while? we know not what He saith.” This is what moved them, that He said, “A little while, and ye shall not see me: and again a little while, and ye shall see me.” For in what precedes, because He had not said, “A little while,” but only, “I go to the Father and ye shall see me no more,”
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.18
The third mode is one which declares the one subsistence and brings out the dual nature: for instance, And I live by the Father: so he that eateth Me, even he shall live by Me
16:11
St Justin Martyr † AD 165 On the Resurrection, Fragments 3
… and the male mules do not beget their kind. So that both in the case of men and the irrational animals we can see sexual intercourse abolished; and this, too, before the future world. And our Lord Jesus Christ was born of a virgin, for no other reason than that He might destroy the begetting by lawless desire, and might show to the ruler
Tatian † AD 180 The Diatessaron 46
… for if I go not away, the Paraclete will not come unto you; [51] [Arabic, p. 177] but if I go away, I will send him unto you. And when he cometh, he will reprove the world for sin, and for righteousness, and for judgement: [52, 53] for sin, because they have not believed in me; and for righteousness, because I go [54] to my Father;
Origen † AD 254 Origen's Commentary on Matthew 11.14
… And do not suppose that Paul said that he was truly God; for just as the belly, though it is not the god of those who prize pleasure too highly, being lovers of pleasure rather than lovers of God, is said by Paul to be their god, so the prince of this world, in regard to whom the Saviour says, “Now has the prince of this world been judged,”
Origen † AD 254 Origen's Commentary on Matthew 12.18
… Wherefore, when His suffering was at hand he said, “Now the prince of this world has been judged,”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 11.32
… Of this the Lord testifies when He says, My kingdom is not of this world : as He had once before testified that the ruler of that kingdom is the prince of the world, whose power shall be destroyed by the abolition of the rule of His kingdom
St John Chrysostom † AD 407 Homilies on First Corinthians 38
… ii. 15 .) and ten thousand other sayings to show what happened at His death in the body, and because of our sins. Yea, and Christ Himself saith, “for your sakes I sanctify Myself ” and, “now the prince of this world hath been condemned
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 78
Ver. 11 . “Of judgment, because the prince of this world is judged.”
16:12
Tatian † AD 180 The Diatessaron 46
… [51] [Arabic, p. 177] but if I go away, I will send him unto you. And when he cometh, he will reprove the world for sin, and for righteousness, and for judgement: [52, 53] for sin, because they have not believed in me; and for righteousness, because I go [54] to my Father; and for judgement, because the Archon of this world hath been [55] judged.
Tertullian † AD 220 The Prescription Against Heretics 22
… too, (I suppose,) were they ignorant to whom, after His resurrection also, He vouchsafed, as they were journeying together, “to expound all the Scriptures.” No doubt He had once said, “I have yet many things to say unto you, but ye cannot hear them now;” but even then He added, “When He, the Spirit of truth, shall come, He will lead you into all truth.”
Tertullian † AD 220 On the Veiling of Virgins 1
… “Still,” He said, “I have many things to say to you, but ye are not yet able to bear them: when that Spirit of truth shall have come, He will conduct you into all truth, and will report to you the supervening (things).”
Tertullian † AD 220 On Monogamy 2
Now concerning each point the Lord Himself has pronounced. For in saying, “I still have many things to say unto you, but ye are not yet able to bear them: when the Holy Spirit shall be come, He will lead you into all truth,”
Origen † AD 254 Origen De Principiis 1.3.4
… “I have yet many things to say unto you, but ye cannot bear them now; but when the Holy Spirit, the Comforter, is come, He will teach you all things, and will bring all things to your remembrance, whatsoever I have said unto you.”
Origen † AD 254 Origen Against Celsus 2.2
… For it is there related that Jesus said: “I have yet many things to say unto you, but ye cannot bear them now. Howbeit when He, the Spirit of truth, is come, He will guide you into all the truth: for He shall not speak of Himself; but whatsoever He shall hear, that shall He speak.”
Theognostus of Alexandria † AD 270 From His Seven Books of Hypotyposes or Outlines, Part II 1
… but by the third is meant the doctrine committed to us with respect to the perfection and the partaking of the Spirit. And with the view of confirming this, he adduces the word spoken by the Saviour to the disciples: “I have yet many things to say unto you, but ye cannot bear them now. But when the Holy Spirit is come, He will teach you.”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 2.33
33. Let us hear from our Lord’s own words what is the work of the Holy Ghost within us. He says, I have yet many things to say unto you, but ye cannot bear them now
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 8.20
… for He shall not speak from Himself: but what things soever He shall hear, these shall He speak; and He shall declare unto you the things that are to come. He shall glorify Me: for He shall receive of Mine and shall declare it unto you. All things whatsoever the Father hath are Mine: therefore said I, He shall receive of Mine and shall declare it unto you
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 17.11
… for He shall not speak from Himself; but whatsoever He shall hear that shall He speak, and He shall announce unto you the things to come. He shall glorify Me, for He shall take of Mine, and shall announce it unto you. All things that the Father hath are mine; therefore said I, That He shall take of Mine, and shall announce it unto you
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 28
… Now, unless I appear to anyone too careful, and over anxious about the examination of this matter, perhaps it was of this and nothing else that the Word Himself intimated that there were things which could not now be borne, but which should be borne and cleared up hereafter,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 32
… and the former would be calculated to startle outsiders, the latter to alienate our own people. I will add another point to what I have said; one which may readily have come into the mind of some others, but which I think a fruit of my own thought. Our Saviour had some things which, He said, could not be borne at that time by His disciples
St Ambrose of Milan † AD 397 On the Holy Spirit 3.14
98. But we cannot deny it, since the Lord said of Him: “I have yet many things to say unto you, but ye cannot bear them now. But when He, the Spirit of Truth, shall come, He will lead you into all truth.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 52
… consider what it was likely the common sort should feel, being first told that He is the Son of God, then seeing Him even crucified and spit upon, and that without knowledge of the secret of those mysteries, or participation in the gift of the Holy Ghost. For if to His disciples He said, “I have many things to say unto you, but ye cannot bear them now;”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 1
But why speak of the Jews, seeing that even the disciples often upon hearing the more sublime doctrines were troubled and offended? Therefore also He told them, “I have many things to say unto you, but ye cannot bear them now.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 1
See the candor of the servant. He wishes nothing to be his own, but all his Master’s. And indeed it was the Spirit that gave this. Wherefore He saith, “I have many things to say unto you, but ye cannot bear them now. Howbeit when He, the Spirit of Truth, is come, He will guide you into all truth” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 32
… ii. 11 .) Owing to this did the devils flee not only at hearing him speak, but even at seeing his garments. This is the mouth, the dust whereof I would fain see, through which Christ spake the great and secret things, and greater than in His own person, (for as He wrought, so He also spake greater things by the disciples,
St John Chrysostom † AD 407 Homilies on First Corinthians 5
Again: from whence came their high doctrines? for the higher points, He said, they should hear afterwards. For, saith He, (St.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 77
How then saith He, “I have many things to tell you, but ye cannot bear them now”? (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 78
[2.] Ver. 12 . “I have yet many things to say unto you, but ye cannot bear them now.”
St Jerome † AD 420 Against Jovinianus 1.39
39. The day would not be long enough were I to attempt to relate all that the Apostle enjoins concerning purity. These things are those concerning which our Lord said to the Apostles:
St Augustine of Hippo † AD 430 The Confessions 5.5
… For he wished not to be lightly esteemed, but went about trying to persuade men “that the Holy Ghost, the Comforter and Enricher of Thy faithful ones, was with full authority personally resident in him.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 83.5
… And even if, perchance, you discern the other course to be a just one in the matter, let not these brethren who are weak be compelled to learn now what I myself cannot understand; rather let this word of the Lord be remembered in dealing with them: “I have yet many things to say unto you, but ye cannot bear them now.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 166.28
… I remember what He said to the apostles themselves: “I have yet many things to say unto you, but ye cannot bear them now.”
St Augustine of Hippo † AD 430 On the Holy Trinity 1.12
… but I have called you friends; for all things that I have heard of my Father I have made known unto you;” which He had not yet done, but spoke as though He had already done it, because He certainly would do it. For He says to the disciples themselves, “I have yet many things to say unto you; but ye cannot bear them now.”
St Augustine of Hippo † AD 430 Against Lying 23
… For although every one who lies wishes to hide what is true, yet not every one who wishes to hide what is true, tells a lie. For in general we hide truths not by telling a lie, but by holding our peace. For the Lord lied not when He said, “I have many things to say unto you, but ye cannot bear them now.”
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 2.40
… For it is easy, nay, and it is useful, that some truth should be kept back because of those who are incapable of apprehending it. For whence is that word of our Lord: “I have yet many things to say unto you, but ye cannot bear them now”?
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 2.20
… “Give not that which is holy to the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you.” For the Lord Himself, although He never told a lie, yet showed that He was concealing certain truths, when He said, “I have yet many things to say unto you, but ye cannot bear them now.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 53.7
… let it be our guide to the chamber of the King, in whom are hid all the treasures of wisdom and knowledge. For it was in no spirit of grudging that the Lord Jesus Christ Himself acted towards those great and specially chosen disciples of His, when He said, “I have many things to say unto you, but ye cannot bear them now.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 86.1
… Nay more, is it not the case that a little afterwards, in this same discourse, which He delivered to the disciples between the Supper and His passion, He said, “I have yet many things to say unto you, but ye cannot bear them now”?
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 105.4
… “They pierced,” He says, “my hands and my feet, they counted all my bones;” He says not, They will pierce, and, They will count. And in this very Gospel He says, “All things that I have heard of my Father, I have made known unto you;” to whom He afterward declares, “I have yet many things to say unto you, but ye cannot bear them now.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 5.7
… But even the Lord concealed the truth, when He said to the disciples, not yet strong enough, “I have many things to say unto you, but ye cannot bear them now:”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 39.3
… Hear: it is, “While the wicked standeth over against me.” It is not “by me” that he takes up his station, but “against me.” Why?…Even the Lord Himself says, “I have yet many things to say unto you, but ye cannot bear them now.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 62.12
12. …For even the Lord saith, “Many things I have to say to you, but ye cannot bear them now.”
Pope St Leo I the Great † AD 461 Sermons 75
… But when He, the Spirit of Truth shall have come, He shall guide you into all the Truth. For He shall not speak from Himself, but whatsoever He shall have heard, He shall speak and shall announce things to come unto you. All things that the Father hath are Mine: therefore said I that He shall take of Mine, and shall announce it to you
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.11
… For, as falsehood has always harmed him that speaks it, so sometimes the hearing of truth has done harm to some. Wherefore the Lord before His disciples, tempering His speech with silence, says, I have many things to say unto you, but ye cannot bear them now (
16:13
St Ignatius of Antioch † AD 108 Epistle to the Ephesians: Shorter and Longer Versions 9
… even as the Lord also announced to us the things that He received from the Father. For, says He, “the word which ye hear is not Mine, but the Father’s, who sent Me.” And says He of the Holy Spirit, “He shall not speak of Himself, but whatsoever things He shall hear from Me.”
Tatian † AD 180 The Diatessaron 46
… [52, 53] for sin, because they have not believed in me; and for righteousness, because I go [54] to my Father; and for judgement, because the Archon of this world hath been [55] judged. And further have I many things to speak unto you, but ye cannot tarry [56] now.
Tertullian † AD 220 The Prescription Against Heretics 8
… sheep of the house of Israel.” Not yet had He “cast to the dogs the children’s bread;” not yet did He charge them to “go into the way of the Gentiles.” It is only at the last that He instructs them to “go and teach all nations, and baptize them,” when they were so soon to receive “the Holy Ghost, the Comforter, who should guide them into all the truth.”
Tertullian † AD 220 Against Praxeas 30
… the Declarer of the One Monarchy of God , but at the same time the Interpreter of the Economy , to every one who hears and receives the words of the new prophecy; and “the Leader into all truth,”
Tertullian † AD 220 On the Veiling of Virgins 1
… from that stage it advanced, through the Law and the Prophets, to infancy; from that stage it passed, through the Gospel, to the fervour of youth: now, through the Paraclete, it is settling into maturity. He will be, after Christ, the only one to be called and revered as Master; for He speaks not from Himself, but what is commanded by Christ.
Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 29
… but if I go away, I will send Him to you.” And, “When the Spirit of truth shall come, He will direct you into all the truth.”
St Athanasius of Alexandria † AD 373 History of Arian Opinions 1
And in the Holy Ghost, whom the Only-begotten Son of God Himself, Christ, our Lord and God, promised to send to the race of man, as Paraclete, as it is written, ‘the Spirit of truth’ (
St Basil the Great † AD 379 De Spiritu Sancto 16
… but the Word is He who “was with God in the beginning” and “was God,” and the Spirit of the mouth of God is “the Spirit of truth which proceedeth from the Father.” You are therefore to perceive three, the Lord who gives the order, the Word who creates, and the Spirit who confirms.
St Basil the Great † AD 379 De Spiritu Sancto 19
… by this guidance some humble service, for the Word witnesses that it was the work of God;—“Thou leddest thy people,” it is said “like a flock,” and “Thou that leadest Joseph like a flock,” and “He led them on safely, so that they feared not.” Thus when you hear that when the Comforter is come, He will put you in remembrance, and “guide you into all truth,”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 16.24
… And the Father indeed gives to the Son; and the Son shares with the Holy Ghost. For it is Jesus Himself, not I, who says, All things are delivered unto Me of My Father ; and of the Holy Ghost He says, When He, the Spirit of Truth, shall come , and the rest.… He shall glorify Me; for He shall receive of Mine, and shall shew it unto you
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 17.4
4. He is called the Spirit, according to the Scripture just now read, For to one is given by the Spirit the word of wisdom . He is called the Spirit of Truth, as the Saviour says, When He, the Spirit of Truth, is come
St Ambrose of Milan † AD 397 On the Holy Spirit 2.11
… if you believe that the Son of God is not deceived, that nothing escapes His knowledge, that He is not ignorant of what is going to be. And the Holy Spirit also is not deceived, of Whom the Lord says: “But when He, the Spirit of Truth, shall come, He shall lead you into all truth.”
St Ambrose of Milan † AD 397 On the Holy Spirit 2.12
131. Whence also the Son of God said concerning the Holy Spirit: “He shall not speak from Himself,”
St Ambrose of Milan † AD 397 On the Holy Spirit 3.19
147. God has as an attribute that He is true for it is written: “Let God be true and every man a liar.” Does the Spirit lie Who is the Spirit of Truth?
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.11
… For this does not signify any actual hearing of words, but the unity of will and of power, which exists both in the Father and in the Son. He has stated that this exists also in the Holy Spirit, in another place, saying, “For He shall not speak of Himself, but whatsoever He shall hear, that shall He speak,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 78
Ver. 13–15 . “He shall not speak of Himself; but whatsoever He shall hear, that shall He speak; and He will show you things to come. He shall glorify Me; for He shall receive of Mine, and shall show it unto you. All things that the Father hath are Mine.”
St Augustine of Hippo † AD 430 City of God 11.31
… And so the Holy Spirit, of whom the Lord says, “He will teach you all truth,”
St Augustine of Hippo † AD 430 On the Holy Trinity 1.8
… And that place so speaks of the Spirit, as if He alone were altogether sufficient: “When He, the Spirit of truth, is come, He will guide you into all truth.”
St Augustine of Hippo † AD 430 On the Holy Trinity 2.3
… and He will show you things to come. He shall glorify me; for He shall receive of mine, and shall show it unto you.” And except He had immediately gone on to say after this, “All things that the Father hath are mine; therefore said I, that He shall take of mine, and shall show it unto you;”
St Augustine of Hippo † AD 430 On the Holy Trinity 2.13
… then cannot God here be understood to be the Father, but either the Son or the Holy Spirit. Although I cannot call to mind that the Holy Spirit is anywhere else called an angel, which yet may be understood from His work; for it is said of Him, “And He will show you things to come;”
St Augustine of Hippo † AD 430 A Treatise on Faith and the Creed 9
… it is made perfect, casteth out fear;” and [as] “we have received the spirit of liberty, wherein we cry, Abba, Father.” And inasmuch as, being reconciled and called back into friendship through love, we shall be able to become acquainted with all the secret things of God, for this reason it is said of the Holy Spirit that “He shall lead you into all truth.”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 32.6
… as Jesus Himself says in the Gospel, when promising the Paraclete, "He shall guide you into all truth, and shall teach you all things, and bring all things to your remembrance."
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 32.16
… To believe him when you wish it, and then disbelieve him when you wish it, is to believe nobody but yourself. If we were prepared to believe you, there would be no need of a witness at all. Moreover, in the promise of the Holy Spirit as the Paraclete, it is said, "He shall lead you into all truth;"
St Augustine of Hippo † AD 430 The Harmony of the Gospels 4.10
… And thus, with all perseverance keeping and guarding his faith and hope and charity, let him look forward to the sight which is promised, in accordance with that earnest which we have received of the Holy Ghost, who shall teach us all truth,
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 46.4
… If thou art in quest of some other impersonation of the doorkeeper, bethink thee of the Holy Spirit; for the Holy Spirit will not think it unmeet to be the doorkeeper, when the Son has thought it meet to be Himself the door. Look at the doorkeeper as perhaps the Holy Spirit: about Him the Lord saith to His disciples, “He shall guide you into all truth.”
Pope St Leo I the Great † AD 461 Letters 16
… “But the Comforter which is the Holy Ghost, whom the Father will send in My name, He shall teach you all things and bring to your remembrance all that I said unto you ;” and again: “When He, the Spirit of Truth, is come, He shall guide you into all the Truth
16:14
St Ignatius of Antioch † AD 108 Epistle to the Ephesians: Shorter and Longer Versions 9
… I have finished the work which, Thou gavest Me; I have manifested Thy name to men.” And of the Holy Ghost, “He shall glorify Me, for He receives of Mine.”
Tatian † AD 180 The Diatessaron 46
… And further have I many things to speak unto you, but ye cannot tarry [56] now. Howbeit when the Spirit of truth is come, he will remind you of all the truth: he will say nothing from himself; but everything that he heareth, that shall [57] he say: and he shall make known unto you the things that are to be.
Tertullian † AD 220 Against Praxeas 25
… Then there is the Paraclete or Comforter , also, which He promises to pray for to the Father, and to send from heaven after He had ascended to the Father. He is called “another Comforter,” indeed; but in what way He is another we have already shown, “He shall receive of mine,” says Christ,
Tertullian † AD 220 On Monogamy 2
… But the Paraclete, having many things to teach fully which the Lord deferred till He came, (according to the pre-definition,) will begin by bearing emphatic witness to Christ, (as being) such as we believe (Him to be), together with the whole order of God the Creator, and will glorify Him,
Origen † AD 254 Origen's Commentary on the Gospel of John 2.12
… Nor should the reverence we owe to the Holy Spirit keep us from seeking to answer this question. For the Holy Spirit Himself receives instruction, as is clear from what is said about the Paraclete and the Holy Spirit,
Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 16
… If Christ was only man, how does He say that the Paraclete “shall take of His, those things which He shall declare?”
Archelaus † fl. AD 278 The Acts of the Disputation with the Heresiarch Manes 34
… Yea, and not that alone, but that he would become also its ruler, the founder and architect of the churches? Wherefore after him, and after those who were with Himself—that is, the disciples—we are not to look for the advent of any other (such), according to the Scriptures; for our Lord Jesus Christ says of this Paraclete, “He shall receive of mine.”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 9.73
… When He says, therefore, that all things which the Father has, are His, He alludes to the divine nature, and not to a joint ownership of gifts bestowed. For referring to His words that the Holy Spirit should take of His
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.12
… ’ When then were these things spoken of Him but when He came in the flesh and was baptized in Jordan, and the Spirit descended on Him? And indeed the Lord Himself said, ‘The Spirit shall take of Mine;’ and ‘I will send Him;’ and to His disciples, ‘Receive ye the Holy Ghost
St Basil the Great † AD 379 De Spiritu Sancto 18
… Thus the close relation is made plain, while the mode of the ineffable existence is safeguarded. He is moreover styled ‘Spirit of Christ,’ as being by nature closely related to Him. Wherefore “If any man have not the Spirit of Christ, he is none of His.” Hence He alone worthily glorifies the Lord, for, it is said, “He shall glorify me,”
St Ambrose of Milan † AD 397 On the Holy Spirit 2.5
… Of his substance, as the Son, Who says: “I came forth of the Mouth of the Most High;” as the Spirit, “Who proceedeth from the Father;” of Whom the Son says: “He shall glorify Me, for He shall receive of Mine.”
St Ambrose of Milan † AD 397 On the Holy Spirit 2.9
… “Because they hold not the Head, from Whom all the body being supplied and joined together through joints and bands, increaseth to the increase of God.” For we said above that Christ is the Head of the Church. And in another place you read: “Of His fulness have all we received.” And the Lord Himself said: “He shall take of Mine and show it unto you.”
St Ambrose of Milan † AD 397 On the Holy Spirit 2.11
… He received them, however, through Unity of Substance, as the Son received from the Father. “He,” says He, “shall glorify Me, for He shall receive of Mine and shall declare it unto you. All things whatsoever the Father hath are Mine, therefore said I, He shall receive of Mine, and shall declare it unto you.”
St Ambrose of Milan † AD 397 On the Holy Spirit 3.1.6
… For He Who is of God abides in God, as it is written: “But we received not the spirit of this world, but the Spirit which is of God.” And He abides in Christ, Who has received from Christ; for it is written again: “He shall take of Mine:”
St Ambrose of Milan † AD 397 On the Holy Spirit 3.16
115. Again, from the very fact that the Father is said to have given to the Son, and the Spirit to have received from the Son, as it is written: “He shall glorify Me, for He shall take of Mine, and shall declare it unto you”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.8
113. Next, to make clear the faith of the Unity, and the Union of the Trinity, He also said that He would be glorified by the Spirit, as it stands: “He shall receive of Mine, and shall glorify Me.”
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose sermon-against-auxentius-on-th.32
… “I and My Father are One,” and again: “All things that the Father hath are Mine.” Also of the Holy Spirit, saying that the Spirit is Christ’s, and has received of Christ, as it is written: “He shall receive of Mine, and shall declare it unto you.”
16:15
Tatian † AD 180 The Diatessaron 46
… Howbeit when the Spirit of truth is come, he will remind you of all the truth: he will say nothing from himself; but everything that he heareth, that shall [57] he say: and he shall make known unto you the things that are to be. And he shall [58] glorify me; for from me shall he take and shew you.
Tertullian † AD 220 Against Praxeas 17
… “All things,” says He, “which the Father hath are mine.”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 2.8
… and He has life in Himself, even as He that begot Him has life, for He says, As the Father hath life in Himself, even so gave He to the Son to have life in Himself . Nor is there a portion of the Father resident in the Son, for the Son bears witness, All things that the Father hath are Mine
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 2.20
… I and the Father are One , are the words of the Only-begotten Son of the Unbegotten. It is the voice of the One God proclaiming Himself to be Father and Son; Father speaking in the Son and Son in the Father. Hence also He that hath seen Me hath seen the Father also ; hence All that the Father hath, He hath given to the Son
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 8.52
… nothing of a nature foreign to Himself, or added by creation to God, or born into Godhead by a partition of God, but it betokens the divinity of One Who by a perfect birth is begotten perfect God, Who has so confident an assurance of His nature that He says, I in the Father and the Father in Me , and again, All things whatsoever the Father hath are Mine
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 8.53
53. Now that you may understand the saying of the Lord, when He said, All things whatsoever the Father hath are Mine
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 9.1
… We have thus, it seems to me, more than answered the irreverence of those who refer to a unity or agreement of will such words of the Lord as, He that hath seen Me hath seen the Father , or, The Father is in Me and I in the Father , or, I and the Father are One , or, All things whatsoever the Father hath are Mine
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 9.31
… and though it is given, that does not separate Him from His Author, for that which is given is the property of His Author, power to bestow eternal life, to change the corruptible into the incorruptible. The Father gave all, the Son received all; as is plain from His words, All things, whatsoever the Father hath, are Mine
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 9.73
… But, as we have said, Christ is conscious of no such natural impediments as an ignorance which must be removed before He can come to know, or a knowledge which is not His before the Father begins to speak. He declares the unity of His nature, as the only-begotten, with the Father, by the unmistakable words, All things whatsoever the Father hath, are Mine
St Athanasius of Alexandria † AD 373 Illud Omnia, &c. (On Luke x. 22.) 3
… i. 20, ii. 14, Eph. ii. 15, 16 ) and destroyed the law of the commandments in ordinances, that He might make the two into one new man, making peace, and reconcile both in one body to the Father. That, however, which the Father has, belongs also to the Son, as also He says in John, ‘All things whatsoever the Father hath are Mine’ (
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.13
… and thus there is one God. Sitting then on the right, yet He does not place His Father on the left ; but whatever is right and precious in the Father, that also the Son has, and says, ‘All things that the Father hath are Mine
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.15
… And yet He who gives the Spirit, the same is said also to be made; that is, to be made among us Lord because of His manhood, while giving the Spirit because He is God’s Word. For He ever was and is, as Son, so also Lord and Sovereign of all, being like in all things to the Father, and having all that is the Father’s as He Himself has said
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.16
… But now since He is not a creature, but the proper offspring of the Essence of that God who is worshipped, and His Son by nature, therefore He is worshipped and is believed to be God, and is Lord of armies, and in authority, and Almighty, as the Father is; for He has said Himself, ‘All things that the Father hath, are Mine
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.23.4
… For ‘all things,’ says the Son Himself, ‘whatsoever the Father hath, are Mine
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.27
… His hand;’ and, ‘All things were given unto Me of My Father;’ and, ‘I can do nothing of Myself, but as I hear, I judge ;’ and the like passages do not shew that the Son once had not these prerogatives—(for had not He eternally what the Father has, who is the Only Word and Wisdom of the Father in essence, who also says, ‘All that the Father hath are Mine
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.28
… Therefore He, being the Framer of the universe, knows of what nature, and of what magnitude, and with what limits, the Father has willed it to be made; and in the how much and how far is included its period. And again, if all that is the Father’s, is the Son’s (and this He Himself has
St Athanasius of Alexandria † AD 373 On the Symbols 'Of the Essence' And 'Coessential.' 1
49. This is why He has equality with the Father by titles expressive of unity , and what is said of the Father, is said in Scripture of the Son also, all but His being called Father . For the Son Himself said, ‘All things that the Father hath are Mine’ (
St Athanasius of Alexandria † AD 373 Synodal Letter to the Bishops of Africa. (Ad Afros Epistola Synodica.) 8
Once more, let them say whether things originate could say
St Basil the Great † AD 379 The Letters 236.2
He could not say what is false Who said “All things that the Father hath are Mine,”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 30
… For all things that the Father hath are the Son’s;
St Gregory of Nyssa † AD 395 Against Eunomius 1-2.38
… “All that the Father hath is the Son’s; and all that is the Son’s the Father hath.” The words are, ‘The Father hath that which is the Son’s
St Gregory of Nyssa † AD 395 Against Eunomius 2.10
… How then are we to dispose of the utterances of the Truth,—one which tells us that He shall be seen in the glory of the Father , and another which says, “All things that the Father hath are Mine
St Gregory of Nyssa † AD 395 Against Eunomius 2.11
… In Whom do we live and move and have our being? Who is He Who hath in Himself all that the Father hath? Does what has been said leave us any longer in ignorance of Him Who is “God over all ,” Who is so entitled by S. Paul,—our Lord Jesus Christ, Who, as He Himself says, holding in His hand “all things that the Father hath
St Gregory of Nyssa † AD 395 Against Eunomius 8.1
… Now the eternity of the Father is marked by His never having taken His being from nonexistence, and never terminating His being in non-existence. He, therefore, Who hath all things that are the Father’s
St Ambrose of Milan † AD 397 On the Holy Spirit 1.5
… Can the infection of evil enter into the deep things of God? And from this it is seen how foolish they are who deny that the Son of God is good, when they cannot deny that the Spirit of Christ is good, of Whom the Son of God says: “Therefore said I that He shall receive of Mine.”
St Ambrose of Milan † AD 397 On the Holy Spirit 2.12
… “As I hear I judge,” and “The Son can do nothing else than what He seeth the Father doing.” For if that be true, as it is, which the Son said: “All things which the Father hath are Mine,”
St Ambrose of Milan † AD 397 On the Holy Spirit 3.19
152. So, then, the Spirit has that which Christ has, and therefore what God has, for all things which the Father has the Son also has, and therefore He said: “All things which the Father hath are Mine.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 2.6
… Hear the words of the leper: “If Thou wilt, Thou canst make me clean.” Christ answered, “I will,” and straightway health, the effect, followed. See you not that the Son is master of His own will, and Christ’s will is the same as the Father’s. Indeed, seeing that He hath said, “All things that the Father hath are Mine,”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 2.14
127. Tell Him that you owed no credence to the Son, whereto He will answer: “Did I not say to thee, ‘This is My well-beloved Son, in Whom I am well pleased: hear ye Him’?” What mean these words “hear ye Him,” if not “Hear Him when He saith: ‘All things that the Father hath are Mine’”?
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.14
109. In virtue of this likeness Christ said: “All things that the Father hath are Mine.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.16
… You read that He is the Son of Man; do you therefore deny that He accepts [the power given]? Deny God, then, if all things proper to God are not given to the Son, for whereas He has said, “All things that the Father hath are Mine,”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 4.8
… So, in their desire to do dishonour to the Son of God, they do so increase His honour as to seem to make Him, contrary to all right belief, the source of His Father’s Power, though the Son saith, “All things that the Father hath are Mine”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.18
… If He has granted Him less, He either wished to give less, or could only give less. But the Father is neither weak nor envious, seeing that there was neither will nor power before the Son. For wherein is He inferior, Who has all things even as the Father has them? He has received all things from the Father by right of His Generation,
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.19
230. If, then, I cannot measure Thee, Almighty Father, can I without blasphemy discuss the secrets of Thy Generation? Can I say there is anything more or less between Thee and Thy Son when He Himself Who was begotten of Thee, says: “All things which the Father hath are Mine.”
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose sermon-against-auxentius-on-th.32
… In that Image I perceive the Father, as the Lord Jesus Himself has said: “He that seeth Me seeth the Father.” For this Image is not separated from the Father, which indeed has taught me the unity of the Trinity, saying: “I and My Father are One,” and again: “All things that the Father hath are Mine.”
St John Chrysostom † AD 407 Homilies on First Corinthians 39
… For he becomes a Son and a divine Person, so He obeys; not humanly, but as one acting freely and having all authority. Otherwise how is he co-enthroned? How, “as the Father raiseth up, even so He, whom He will?” ( John v. 21 .) How are “all things that the Father hath His,” and all that He hath, the Father’s? (
St John Chrysostom † AD 407 Homilies on Second Corinthians 29
… For when he said, “the Power of God,” he said by His own Power. For that both He Himself raised it up and sustains it, hear Him saying, “Destroy this temple, and in three days I will raise it up.” ( John ii. 19 .) But if that which is His, this he saith to be the Father’s, be not disturbed; “For,” He saith, “all My Father’s things are Mine.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 5
… vi. 44 ); the Apostle has in this place anticipated an objection, and declared that it is He (the Son) who “giveth light” ( ver. 9 ); that although you hear a saying like this concerning the Father, you may not say that it belongs to the Father only, but also to the Son. For, “All things,” He saith, “which the Father hath are Mine.” (
St Augustine of Hippo † AD 430 On the Holy Trinity 1.12
… that so He may be understood to give it through that wherein He is God equal to the Father. “It is not mine,” He says, “to give;” that is, I do not give these things by human power, but “to those for whom it is prepared by my Father;” but then take care you understand also, that if “all things which the Father hath are mine,”
St Augustine of Hippo † AD 430 On the Creed 5
… Which word although ye said not in the Creed, yet this is it that ye expressed when ye believed in the Only Son, Himself God. Hath the Father aught that the Son hath not? This Arian heretic blasphemers say, not I. But what say I? If the Father hath aught that the Son hath not, the Son lieth in saying, “All things that the Father hath, are Mine.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 26.3
… For if flesh and blood revealed this to thee, it were of thine own; but because flesh and blood hath not revealed it unto thee, but My Father which is in heaven, it is of Mine, not of thine own. Why of Mine? “Because all things that the Father hath are Mine.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 85.2
… “Lo,” says he, “Himself said it.” What said He? “I am come to do the works of Him That sent Me.” Are they not then His Own? No. What then is that which the Siloa Himself saith, the Sent Himself, the Son Himself, the Only Son Himself, whom thou complainest of as degenerate? What is that He saith, “All things that the Father hath are Mine.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 49.8
… But of what then? “For flesh and blood hath not revealed it unto thee, but my Father who is in heaven.” See, this is how thou art blessed, not from anything that is thine own, but from that which is mine. Not that I am the Father, but that all things which the Father hath are mine.
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 107.2
… Accordingly, since they belong both to the Father and to the Son, they demonstrate the equality of those to whom they equally belong. But when He says, speaking of the Holy Ghost, “All things that the Father hath are mine; therefore said I, that He shall take of mine, and shall show it unto you,”
John Cassian † AD 435 The Conferences of John Cassian 11.7
… ought forthwith to hasten on that by means of the indissoluble grace of love we may mount to that third stage of sonship, which believes that all that the father has is its own, and so we may be counted worthy to receive the image and likeness of our heavenly Father, and be able to say after the likeness of the true son: “All that the Father hath is mine.”
John Cassian † AD 435 The Conferences of John Cassian 24.26
… “All things that the Father hath are mine;”
Theodoret of Cyrus † AD 458 Counter-statements of Theodoret 1
… To whom shall we apply the weariness and the sleep? To whom the ignorance and the fear? Who was it who stood in need of angelic succour? If these belong to God the Word, how was wisdom ignorant? How could it be called wisdom when affected by the sense of ignorance? How could He speak the truth in saying that He had all that the Father hath,
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 4.3.2
2. “All things that the Father hath are mine”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 152
… And whatever would be understood of the substance of the Father will also be wholly found in the substance of the only begotten; for of that substance He is begotten. This our Lord taught when He said to Philip “He that hath seen me hath seen the Father” and again in another place “All things that the Father hath are mine,”
Pope St Leo I the Great † AD 461 Sermons 77
Accordingly, dearly-beloved, let us despise the vain and blind cunning of ungodly heretics, which flatters itself over its crooked interpretation of this sentence, and when the Lord says, “All things that the Father hath are Mine
16:16
Tatian † AD 180 The Diatessaron 47
… Verily, verily, I say unto you, that ye shall weep and grieve, but the world shall rejoice: and ye shall be sorrowful, but your grief shall turn to joy.
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 1.34
… I ask, who can hear the Lord saying, “Ye have not chosen me, but I have chosen you,” and can dare to say that men believe in order to be elected, when they are rather elected to believe; lest against the judgment of truth they be found to have first chosen Christ to whom Christ says, “Ye have not chosen me, but I have chosen you”?
16:17
Tatian † AD 180 The Diatessaron 47
[1] A little while , and ye shall not behold me; and a little while again, and ye shall [2] behold me; because I go to the Father.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 79
“A little while, and ye shall not see Me: and again, a little while, and ye shall see Me, because I go to the Father. Then said some of His disciples among themselves, What is this that He saith?” [And what follows.
16:18
Tatian † AD 180 The Diatessaron 47
[1] A little while , and ye shall not behold me; and a little while again, and ye shall [2] behold me; because I go to the Father. His disciples therefore said one to another, What is this that he hath said unto us, A little while , and ye shall not behold me; and a little while again, and ye shall behold me: and, I go to my [3] Father?
16:19
Tatian † AD 180 The Diatessaron 47
… because I go to the Father. His disciples therefore said one to another, What is this that he hath said unto us, A little while , and ye shall not behold me; and a little while again, and ye shall behold me: and, I go to my [3] Father? And they said, What is this little while that he hath said? We know not [4] what he speaketh.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 79
Ver. 20 . “Verily, verily, I say unto you, That ye shall weep and lament”—which belonged to the Death and the Cross—“but the world shall rejoice.”
16:20
Tatian † AD 180 The Diatessaron 47
… And they said, What is this little while that he hath said? We know not [4] what he speaketh. And Jesus perceived that they were seeking to ask him, and said unto them, Do ye inquire among yourselves concerning this, that I said unto you, A little while , and ye behold me not, and a little while again, and ye shall [5] behold me?
Tertullian † AD 220 On Idolatry 13
… “To rejoice with the rejoicing, and grieve with the grieving,” is said about brethren by the apostle when exhorting to unanimity. But, for these purposes, “There is nought of communion between light and darkness,” between life and death or else we rescind what is written, “The world shall rejoice, but ye shall grieve.”
Tertullian † AD 220 The Shows, or De Spectaculis 28
… The places and the times, the inviter too, are theirs. Our banquets, our nuptial joys, are yet to come. We cannot sit down in fellowship with them, as neither can they with us. Things in this matter go by their turns. Now they have gladness and we are troubled. “The world,” says Jesus, “shall rejoice; ye shall be sorrowful.”
Tertullian † AD 220 The Chaplet, or De Corona 13
… But as for you, you are a foreigner in this world, a citizen of Jerusalem, the city above. Our citizenship, the apostle says, is in heaven. You have your own registers, your own calendar; you have nothing to do with the joys of the world; nay, you are called to the very opposite, for “the world shall rejoice, but ye shall mourn.”
St Cyprian of Carthage † AD 258 On the Mortality 5
… as He Himself instructs us, and says, “Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice; and ye shall be sorrowful, but your sorrow shall be turned into joy.”
St Cyprian of Carthage † AD 258 Exhortation to Martyrdom, Addressed to Fortunatus 11
… but they will do this because they have not known the Father nor me. But these things have I told you, that when the hour shall come ye may remember them, because I told you.” And again: “Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice; ye shall be sorrowful, but your sorrow shall be turned into joy.”
St Dionysius of Alexandria † AD 265 Exegetical Fragments 1.3
A time to weep, when it is the time of suffering; as when the Lord also says, “Verily I say unto you, that ye shall weep and lament.” But to laugh, as concerns the resurrection: “For your sorrow,” He says, “shall be turned into joy.”
St John Chrysostom † AD 407 Homilies on Ephesians 17
… “But no,” ye will say, “pleasantries are not like this.” Yet hear how he excludes all kinds of jesting. It is a time now of war and fighting, of watch and guard, of arming and arraying ourselves. The time of laughter can have no place here; for that is of the world. Hear what Christ saith: “The world shall rejoice, but ye shall be sorrowful.” (
St John Chrysostom † AD 407 Homilies on Philippians 15
… iii. 11 .) And “if thou come near to serve the Lord, prepare thy soul for temptation.” ( Ecclus. xi. 1 .) And Christ also said to His disciples, “In the world ye shall have tribulation, but be of good cheer.” ( John xvi. 33 .) And again, “Ye shall weep and lament, but the world shall rejoice.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 79
Ver. 20 . “Verily, verily, I say unto you, That ye shall weep and lament”—which belonged to the Death and the Cross—“but the world shall rejoice.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 29
Or should I speak of the Apostles? Nay but they went beyond all. And Christ said this, “In the world ye shall have tribulation.” ( John xvi. 33 .) And again, “Ye shall weep and lament, but the world shall rejoice.” (
John Cassian † AD 435 The Conferences of John Cassian 1.13
… everlasting light, and the days of thy mourning shall be ended:” and therefore the holy Apostle does not say generally or without qualification that every joy is the kingdom of God, but markedly and emphatically that joy alone which is “in the Holy Ghost.” For he was perfectly aware of another detestable joy, of which we hear “the world shall rejoice,”
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 8.2
… Say then with the good king, I will think again over all my years in the bitterness of my soul ( Isai. xxxviii. 15 ). For there are many who, as you say in your letter, make to themselves pastime over our wounds: but we know who said, Ye shall lament and weep, but the world shall rejoice; and ye shall be sorrowful (
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 11.45
… For not even to His elect in this life has He promised the joys of delight, but the bitternesses of tribulation; so that, after the manner of medicine, they may be restored through a bitter cup to the sweetness of eternal salvation. For what says He? The world shall rejoice and ye shall lament (
16:21
Tatian † AD 180 The Diatessaron 47
… but I shall see you, and your hearts shall rejoice, [8] [Arabic, p. 178] and your joy no man taketh from you. And in that day ye shall ask me nothing. And verily, verily, I say unto you, All that ye ask my Father in my name, he will give you. Hitherto ye have asked nothing [9] in my name: ask, and ye shall receive, that your joy may be complete.
St Gregory of Nyssa † AD 395 Against Eunomius 3.3
… for one conception arises in him who hears that it was generated, and another is called up by the name of “essence.” Our argument may be made clearer by example. The Lord says in the Gospel
St Gregory of Nyssa † AD 395 On the Soul and the Resurrection 1
… One thing, and one thing only, is required for the operation of the Resurrection; viz. that a man should have lived, by being born; or, to use rather the Gospel words, that “a man should be born
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 79
Ver. 21 . “A woman when she is in travail hath sorrow.”
16:22
Tatian † AD 180 The Diatessaron 47
[6] For, a woman when the time is come for her that she should bring forth, the arrival of the day of her bringing forth distresseth her: but whenever she hath brought forth a son, she remembereth not her distress, for joy at the birth of a man into the [7] world.
St Cyprian of Carthage † AD 258 On the Mortality 5
… and ye shall be sorrowful, but your sorrow shall be turned into joy.” Who would not desire to be without sadness? who would not hasten to attain to joy? But when our sadness shall be turned into joy, the Lord Himself again declares, when He says, “I will see you again, and your heart shall rejoice; and your joy no man shall take from you.”
St Gregory Thaumaturgus † AD 270 Four Homilies 1
… and the Lord’s forerunner also spoke of them as trees “that should bring forth fruits meet for repentance,” or rather for the coming of the Lord. But our Lord Jesus Christ promises perpetual gladness to all those who believe on Him. For He says, “I will see you, and ye shall rejoice; and your joy no man taketh from you.”
St Gregory Thaumaturgus † AD 270 Four Homilies 2
… “Hail, thou that art highly favoured” in the holy conception and in the glorious pregnancy, “I bring you good tidings of great joy, which shall be to all people.” And again the Lord, who came for the purpose of accomplishing a saving passion, said, “I will see you, and ye shall rejoice; and your joy no man taketh from you.”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 16.14
14. Therefore Christ says, “I will see you again, and your heart shall rejoice, and your joy no man taketh from you.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 79
Ver. 22, 23 . “And ye now therefore have sorrow—[but I will see you again, and your sorrow shall be turned into joy].” Then, to show that He shall die no more, He saith, “And no man taketh it from you. And in that day ye shall ask Me nothing.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 86
Seest thou the words issuing in deeds? For what He said before the Crucifixion, that “I will see you again, and your heart shall rejoice, and your joy no man taketh from you” (
St Augustine of Hippo † AD 430 On the Holy Trinity 1.10
… For He signifies this in that which He says: “I will see you again, and your heart shall rejoice; and your joy no man taketh from you.”
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 11.45
… For what says He? The world shall rejoice and ye shall lament ( Joh. xvi. 20 ). With what hope? With what promise? A little afterwards it is added, I will see you again, and your heart shall rejoice, and your joy no man shall take from you (
16:23
Tatian † AD 180 The Diatessaron 47
… but whenever she hath brought forth a son, she remembereth not her distress, for joy at the birth of a man into the [7] world. And ye now also grieve: but I shall see you, and your hearts shall rejoice, [8] [Arabic, p. 178] and your joy no man taketh from you.
St Cyprian of Carthage † AD 258 On the Lord's Prayer 3
… And since we have Him as an Advocate with the Father for our sins, let us, when as sinners we petition on behalf of our sins, put forward the words of our Advocate. For since He says, that “whatsoever we shall ask of the Father in His name, He will give us,”
St Athanasius of Alexandria † AD 373 Life of Antony. (Vita Antoni.) 83
… For it is the promise of the Saviour, when He saith, ‘If ye have faith as a grain of mustard seed, ye shall say to this mountain, remove hence and it shall remove; and nothing shall be impossible unto you .’ And again, ‘Verily, verily, I say unto you, if ye shall ask the father in My name He will give it you. Ask and ye shall receive
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.2
… For the Father’s will is, that He be entreated through the Son, the Son’s that the Father be entreated.
St Augustine of Hippo † AD 430 Of the Work of Monks 35
… Or for this reason ought not the Lord either to have said this, “If they shall persecute you in one city, flee ye to another,” namely, because He hath said, “If ye shall ask of the Father any thing in My name, He will give it you.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 107.6
… but the Father also, in the name of the Son, kept those whom He heard and answered when praying in the name of the Son. For to them had it also been said by the Son Himself: “Verily, verily, I say unto you, whatsoever ye shall ask the Father in my name, He will give it you.”
16:24
Tatian † AD 180 The Diatessaron 47
… And ye now also grieve: but I shall see you, and your hearts shall rejoice, [8] [Arabic, p. 178] and your joy no man taketh from you. And in that day ye shall ask me nothing. And verily, verily, I say unto you, All that ye ask my Father in my name, he will give you.
Tertullian † AD 220 The Passion of the Holy Martyrs Perpetua and Felicitas 6.2
2. But He who had said, “Ask, and ye shall receive,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 79
Ver. 24 . “Hitherto ye have asked nothing.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 95.0
On the words of the Gospel, John xvi. 24 , “Hitherto have ye asked nothing in my name;” and on the words of Luke x. 17 , “Lord, even the demons are subject unto us in thy name.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 95.1
… For as I hope the grace of the Lord will be with us, that whereas I wish to minister to you, I too may be thought worthy to receive. What is it, I pray you, that we have just heard that the Lord said to His disciples? “Hitherto have ye asked nothing in My Name.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 95.6
… and I will say to them, I know you not. In this rejoice not, but rejoice because your names are written in heaven.” Ye cannot yet be there, yet notwithstanding ye are already written there. Therefore “rejoice.” So that place again, “Hitherto have ye asked nothing in My Name.”
16:25
Tatian † AD 180 The Diatessaron 47
… and yet I am not alone, because the Father is with me. This have I said unto you, that in me ye may have peace. And in the world trouble shall overtake you: but be of good courage; for I have overcome the world.
Origen † AD 254 Origen Against Celsus 4.87
… and one of these kinds of writing is “Proverbs.” And for this reason, in our Gospels too, is our Saviour described as saying: “These things have I spoken to you in proverbs, but the time cometh when I shall no more speak unto you in proverbs.”
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.19
… For what is said in proverbs, is not said plainly, but is put forth latently , as the Lord Himself has taught us in the Gospel according to John, saying, ‘These things have I spoken unto you in proverbs, but the time cometh when I shall no more speak unto you in proverbs, but openly
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 2.4
38. Elsewhere, again, He saith: “All things that the Father hath are Mine.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 79
Ver. 25 . “These things have I spoken unto you in proverbs, but the time cometh when I shall no more speak unto you in proverbs.”
St Augustine of Hippo † AD 430 On the Holy Trinity 1.10
… For He goes on to say, “At that day ye shall ask in my name; and I say not unto you, that I will pray the Father for you: for the Father Himself loveth you, because ye have loved me, and have believed that I came out from God. I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 103.1
… At that day ye shall ask in my name: and I say not unto you, that I will pray the Father for you: for the Father Himself loveth you, because ye have loved me, and have believed that I came out from God. I came forth from the Father, and have come into the world: again, I leave the world, and go to the Father” (
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 106.4
… But how had He done so, if the hour were not yet come, of which He had formerly said that the hour would come, “when I shall no more speak unto you proverbs, but I shall show you plainly of my Father”?
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 113.3
… but the hour cometh, when I shall no more speak unto you in proverbs, but I shall show you plainly of my Father?”
16:26
Tatian † AD 180 The Diatessaron 47
[10] I have spoken unto you now in ænigmas: but there will come an hour when I shall not speak to you in ænigmas, but shall reveal unto you the Father plainly, [11] in that day when ye shall ask in my name:
St Hippolytus † AD 235 The Discourse on the Holy Theophany 9
… This is the Spirit, the Comforter, that is sent because of thee,
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 6.31
31. To this the Lord’s words bear witness;— I will not say unto you that I will pray the Father for you, for the Father Himself loveth you, because ye have loved Me, and believe that I went forth from God, and am come from the Father into this world
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 79
Ver. 26 . “And I will not ask the Father.”
16:27
Tatian † AD 180 The Diatessaron 47
[10] I have spoken unto you now in ænigmas: but there will come an hour when I shall not speak to you in ænigmas, but shall reveal unto you the Father plainly, [11] in that day when ye shall ask in my name: and I say not unto you, that I shall [12] entreat the Father for you;
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 9.30
… He had already proclaimed the birth in the same language, when He said, Ye love Me, and believe that I came out from the Father, and came from the Father into this world
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.16
107. Since, then, the Father is well pleased in the Son; believe that the Son is worthy of the Father, that He came out from God, as He Himself bears witness, saying: “I went out from God, and am come;” and again: “I went out from God.”
St John Chrysostom † AD 407 Homilies on Ephesians 6
… He hath reconciled us. For the Lord Himself also saith, “Peace I leave with you; my peace I give unto you.” ( John xiv. 27 .) And again, “Be of good cheer, I have overcome the world.” ( John xvi. 33 .) And again, “Whatsoever ye shall ask in my name that will I do.” ( John xiv. 14 .) And again, “For the Father loveth you.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 79
Ver. 27, 28 . “Because ye have loved Me, and have believed that I came out from God. I came forth from the Father, and am come into the world; again I leave the world, and go to the Father.”
16:28
Tatian † AD 180 The Diatessaron 47
… but there will come an hour when I shall not speak to you in ænigmas, but shall reveal unto you the Father plainly, [11] in that day when ye shall ask in my name: and I say not unto you, that I shall [12] entreat the Father for you; for the Father loveth you, because ye have loved me, [13] and have believed that I came forth from my Father.
Tertullian † AD 220 Against Praxeas 24
… And now it may be seen in what sense it was said, “He that hath seen me hath seen the Father,” —even in the same in which it was said in a previous passage, “I and my Father are one.” Wherefore? Because “I came forth from the Father, and am come into the world ”
St Hippolytus † AD 235 Against the Heresy of One Noetus 16
… And these indeed are testimonies bearing on the incarnation of the Word; and there are also very many others. But let us also look at the subject in hand,—namely, the question, brethren, that in reality the Father’s power, which is the Word, came down from heaven, and not the Father Himself. For thus He speaks: “I came forth from the Father, and am come.”
St Cyprian of Carthage † AD 258 On the Mortality 7
7. How great is the advantage of going out of the world, Christ Himself, the Teacher of our salvation and of our good works, shows to us, who, when His disciples were saddened that He said that He was soon to depart, spoke to them, and said, “If ye loved me, ye would surely rejoice because I go to the Father;”
St Methodius † AD 311 Oration on the Palms 1
… Ye think, indeed, under a pretence of piety, to avenge the glory of God, not understanding that he that despiseth Me despiseth My Father also. I came forth from God, and am come into the world,
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 2.10
10. Listen then to the Unbegotten Father, listen to the Only-begotten Son. Hear His words, The Father is greater than I , and I and the Father are One , and He that hath seen Me hath seen the Father also , and The Father is in Me and I in the Father , and I went out from the Father
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 2.23
… Let the preachers whose apostleship is of the newest fashion—an apostleship of Antichrist—come forward and pour their mockery and insult upon the Son of God. They must hear, I came out from the Father
St Athanasius of Alexandria † AD 373 Expositio Fidei. (Statement of Faith.) 2
… For like as the well is not a river, nor the river a well, but both are one and the same water which is conveyed in a channel from the well to the river, so the Father’s deity passes into the Son without flow and without division. For the Lord says, ‘I came out from the Father and am come’ (
St Ambrose of Milan † AD 397 On the Holy Spirit 1.11
119. The Spirit is not, then, sent as it were from a place, nor does He proceed as from a place, when He proceeds from the Son, as the Son Himself, when He says, “I came forth from the Father, and am come into the world,”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 2.8
60. But when in another passage we read: “I came out from the Father, and am come into the world; again, I leave the world, and go to the Father,”
St John Chrysostom † AD 407 Homilies on Ephesians 20
… forget also thine own people, and thy father’s house. So shall the king desire thy beauty.” ( Ps. xlv. 10, 11 .) Therefore also Christ saith, “I came out from the Father, and am come.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 3
[1.] Our Lord Jesus Christ calls His coming in the flesh an exodus [or going out]: as when He saith, “The sower went out to sow.” ( Matt. xiii. 3 .) And again, “I went out from the Father, and am come.” (
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 4
… The Father hath borne witness from heaven, saying, “This is My beloved Son, in Whom I am well pleased: hear Him.” The Father saith that He is His Son and bids us hear Him. The Son saith, “He who seeth Me seeth the Father also,” and “I and the Father are one,” and “I came forth from God and am come into the world.”
St Augustine of Hippo † AD 430 On the Holy Trinity 4.20
… The Son, therefore, is not properly said to have been sent in that He is begotten of the Father; but either in that the Word made flesh appeared to the world, whence He says, “I came forth from the Father, and am come into the world;”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 12.1
… "This is my beloved Son, believe Him?" And again He testifies of Himself: "I came forth from the Father, and am come into the world;"
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.18
And others make known the fact of His origin from the Father as cause, for instance My Father is greater than I . For from Him He derives both His being and all that He has : His being was by generative and not by creative means, as, I came forth from the Father and am come
16:29
Tatian † AD 180 The Diatessaron 47
… and I say not unto you, that I shall [12] entreat the Father for you; for the Father loveth you, because ye have loved me, [13] and have believed that I came forth from my Father. I came forth from my Father, and came into the world: and I leave the world, and go unto my Father. [14]
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 6.33
… Now therefore we are sure that Thou knowest all things, and needest not that any man should ask Thee; by this we believe that Thou wentest forth from God
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 79
Ver. 30 . “Now we know that Thou knowest all things.”
16:30
Tatian † AD 180 The Diatessaron 47
… for the Father loveth you, because ye have loved me, [13] and have believed that I came forth from my Father. I came forth from my Father, and came into the world: and I leave the world, and go unto my Father. [14] His disciples said unto him, Lo, thy speech is now plain, and thou hast not said one [15] thing in an ænigma.
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 9.29
… Believe Me that I am in the Father and the Father in Me: or else believe Me for the very works’ sake . At the close of this discourse, teeming with deep mysteries, follows the reply of the disciples, Now know we that Thou knowest all things, and needest not that any man should ask thee: by this we believe that Thou camest forth from God
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 9.66
… but His ignorance was not ignorance, except in words. It is against reason that He should know from afar the death and burial of Lazarus, but not the place of his sepulchre: that He should read the thoughts of the mind, and not recognise the faith of the woman: that He should not need to ask concerning anything
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 79
Ver. 30 . “Now we know that Thou knowest all things.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 80
… xi. 42 .) “Yea,” saith some one, “this took place with good cause in the case of the Jews; but wherefore in that of the disciples?” With good cause in the case of the disciples also. For they who, after all that had been said and done, said, “Now we know that Thou knowest” (
16:31
Tatian † AD 180 The Diatessaron 47
… and I leave the world, and go unto my Father. [14] His disciples said unto him, Lo, thy speech is now plain, and thou hast not said one [15] thing in an ænigma. Now, lo, we know that thou knowest everything, and needest not that any man should ask thee: and by this we believe that thou camest forth [16, 17] from God.
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 9.30
… To the Apostles, then, as understanding this mystery of His coming out, He continues, Ye believe now, Behold the hour cometh, yea is come, that ye shall be scattered, every man to his own, and shall leave Me alone: yet I am not alone, because the Father is with Me
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 79
… “The Father is with Me,” He hath again put on their account; for this they everywhere wished to learn. Then, to show that He did not give them perfect knowledge by saying this, but in order that their reason might not rebel, (for it was probable that they might form some human ideas, and think that they should not enjoy any assistance from Him,) He saith,
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 106.6
… The hour cometh, and is now come, that ye shall be scattered, every man to his own, and shall leave me alone.”
16:32
Tatian † AD 180 The Diatessaron 47
… [14] His disciples said unto him, Lo, thy speech is now plain, and thou hast not said one [15] thing in an ænigma. Now, lo, we know that thou knowest everything, and needest not that any man should ask thee: and by this we believe that thou camest forth [16, 17] from God. Jesus said unto them, Believe that an hour cometh,
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.3
… Let men, therefore, not exclude the thought of the Son, when they read only of “ God ”—and let them not exclude that of the Father, when they read of “the Son ” only.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 79
… “The Father is with Me,” He hath again put on their account; for this they everywhere wished to learn. Then, to show that He did not give them perfect knowledge by saying this, but in order that their reason might not rebel, (for it was probable that they might form some human ideas, and think that they should not enjoy any assistance from Him,) He saith,
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John chapter21.17
… Does the man who sends go with him whom he sends? Yet the Father, who sent the Son, has not departed from the Son. Hear the Lord Himself saying, “Behold, the hour is coming, when every one shall depart to his own, and ye will leave me alone; but I am not alone, because the Father is with me.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 110.8
… “With Thee is the beginning.” Then it shall appear in what sense the beginning is with Thee. Not that the beginning is not with Thee here also. For hast Thou not also said, “Behold, ye shall be scattered, every man to his own, and shall leave Me alone; but I am not alone, because the Father is with Me”?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 141.13
… Shall they that are such, thinkest thou, fall into his nets? what of Thy disciples, O Christ? Behold, when persecution was raging, when they all “left Thee alone, and went every one to his own:”
16:33
Tatian † AD 180 The Diatessaron 47
… and by this we believe that thou camest forth [16, 17] from God. Jesus said unto them, Believe that an hour cometh, and lo, it hath come, and ye shall be scattered, every one of you to his place, and shall leave me [18] alone: and yet I am not alone, because the Father is with me.
Origen † AD 254 Origen De Principiis 3.2.5
… or a Moses, the friend of God: yet not one of them could sustain, without destruction to himself, the whole simultaneous assault of these opposing powers, unless indeed the might of Him alone were to work in him, who said, “Be of good cheer, I have overcome the world.”
Origen † AD 254 Origen Against Celsus 6.59
… but be of good cheer, I have overcome the world.”
Origen † AD 254 Origen Against Celsus 8.70
… When God gives to the tempter permission to persecute us, then we suffer persecution; and when God wishes us to be free from suffering, even in the midst of a world that hates us, we enjoy a wonderful peace, trusting in the protection of Him who said, “Be of good cheer, I have overcome the world.”
St Cyprian of Carthage † AD 258 On the Mortality 10
… since in his very struggles and anguish, showing forth the patience of a religious mind, he says, “Naked came I out of my mother’s womb, naked also I shall go under the earth: the Lord gave, the Lord hath taken away; as it seemed fit to the Lord, so it hath been done. Blessed be the name of the Lord.”
St Cyprian of Carthage † AD 258 On the Advantage of Patience 12
… as the Lord Himself instructs us, and says, “These things have I spoken unto you, that in me ye might have peace. But in the world ye shall have tribulation; yet be confident, for I have overcome the world.”
St Cyprian of Carthage † AD 258 Exhortation to Martyrdom, Addressed to Fortunatus 11
… “Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice; ye shall be sorrowful, but your sorrow shall be turned into joy.” And again: “These things have I spoken unto you, that in me ye may have peace; but in the world ye shall have tribulation: but be of good confidence, for I have overcome the world.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.7
… “Blessed are they that mourn, for they shall be comforted.” Also according to John: “These things have I spoken unto you, that in me ye may have peace. But in the world ye shall have affliction; but have confidence, for I have overcome the world.”
St Dionysius of Alexandria † AD 265 Exegetical Fragments 4
… And most of all indeed is this world a scene of pain to the saints, to whom He addresses this word, and He cannot lie in uttering it: “In the world ye shall have tribulation.”
St Gregory Thaumaturgus † AD 270 Twelve Topics on the Faith 12
Wherefore He says, “Be of good cheer, I have overcome the world.”
St Alexander of Alexandria † AD 326 Epistles on the Arian Heresy and the Deposition of Arius 1.12
… And besides, also, one only Catholic and Apostolic Church, which can never be destroyed, though all the world should seek to make war with it; but it is victorious over every most impious revolt of the heretics who rise up against it. For her Goodman hath confirmed our minds by saying, “Be of good cheer, I have overcome the world.”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 9.30
… in power, that is, and unity of nature, for the Father was abiding in Him, speaking in His words, and working in His works. Lastly to shew the reason of this whole discourse, He adds, These things I have spoken to you, that in Me ye may have peace. In this world ye shall have tribulation: but be of good cheer, for I have overcome the world
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 13
… For our Saviour did not redeem us by inactivity, but by suffering for us He abolished death. And respecting this, He intimidated to us before, saying, ‘In the world ye shall have tribulation
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 14
… And if enemies afflict us and persecute us, He again, instead of Moses, will encourage us with better words, saying, ‘Be of good cheer; I have overcome the wicked one
St Basil the Great † AD 379 The Letters 45
… You have made a split in the solitaries’ spirit, driving those of exacter discipline into fear and cowardice, while they still wonder at the power of the devil, and seducing the careless into imitation of your incontinence. So far as you have been able, you have destroyed the boast of Christ, Who said, “Be of good cheer I have overcome the world,”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 7.13
13. Didst thou not fear for Cæsarius, lest aught unworthy of his zeal should befall him? Nay, be ye of good courage. For the victory is with Christ, Who overcame the world.
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 29
XX. He was baptized as Man—but He remitted sins as God —not because He needed purificatory rites Himself, but that He might sanctify the element of water. He was tempted as Man, but He conquered as God; yea, He bids us be of good cheer, for He has overcome the world.
St Gregory of Nyssa † AD 395 Against Eunomius 2.15
… I walk through the valley of the shadow of death I will fear no evil, for Thou art with me .” Nay, the Lord Himself says to the fearful,—“Let not your heart be troubled, neither let it be afraid ,” and, “Why are ye fearful, O ye of little faith ?” and, “Be of good cheer, it is I, be not afraid ,” and again, “Be of good cheer: I have overcome the world
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 31
… reflect how often thou thyself hast cursed our present life. For indeed things go on to worse, and from the very beginning thou wert involved in no small condemnation. For, saith He, “In sorrow thou shalt bring forth children;” and, “In the sweat of thy face shalt thou eat thy bread;” and, “In the world ye shall have tribulation.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 19
… whereas these “Gospels” have endless duties to be done. And again, to mention other things, as for instance, Except a man hate father and mother, he is not worthy of Me” ( Luke xiv. 26 ): and “I am not come to bring peace upon earth, but a sword” ( Matt. x. 34 ; Luke xii. 51 ): and “In the world ye shall have tribulation—(
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 25
… And mark also at what time the famine comes: precisely when the Gentiles were thenceforth added to the Church. But if, as you say, it was because of the evils (done by the Jews), these ought to have been exempted.” How so? Christ, forestalling this objection, said, “Ye shall have tribulation.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 3
… Wherefore also Christ, inasmuch as He knew this to be the groundwork of a good report, said to His disciples, “In the world ye shall have tribulation, but be of good cheer, I have overcome the world.” (
St John Chrysostom † AD 407 Homilies on Second Corinthians 26
… For what fire is to gold, that is affliction unto souls; wiping away filth, rendering men clean, making them bright and shining. It leadeth unto the kingdom, that unto hell. And therefore the one way is broad, the other narrow. Wherefore also, He Himself said, “In the world ye shall have tribulation,” (
St John Chrysostom † AD 407 Homilies on Ephesians 1
… “How,” saith he, “shall He not also with Him freely give us all things?” ( Rom. viii. 32 .) Thy First-fruits is adored by Angels, by the Cherubim, by the Seraphim! What lackest thou yet? “With every spiritual blessing.” There is nothing carnal here. Accordingly He excluded all those former blessings, when He said, “In the world ye have tribulation,” (
St John Chrysostom † AD 407 Homilies on Ephesians 6
“Peace,” saith he, that “peace” which is towards God. He hath reconciled us. For the Lord Himself also saith, “Peace I leave with you; my peace I give unto you.” ( John xiv. 27 .) And again, “Be of good cheer, I have overcome the world.” (
St John Chrysostom † AD 407 Homilies on Philippians 15
… xciv. 12 .) And another who saith, “Despise not the chastening of the Lord.” ( Prov. iii. 11 .) And “if thou come near to serve the Lord, prepare thy soul for temptation.” ( Ecclus. xi. 1 .) And Christ also said to His disciples, “In the world ye shall have tribulation, but be of good cheer.” (
St John Chrysostom † AD 407 Homilies on First Thessalonians 3
But what stupidity is this, not to think the present a season of war, when Paul is crying out, “Yea, and all that would live godly in Christ Jesus shall suffer persecution” ( 2 Tim. iii. 12 .); and Christ says, “In the world ye shall have tribulation.” (
St John Chrysostom † AD 407 Homilies on 2 Timothy 8
… Here he calls afflictions and sorrows, “persecutions,” for it is not possible that a man pursuing the course of virtue should not be exposed to grief, tribulation, and temptations. For how can he escape it who is treading in the strait and narrow way, and who has heard, that “in the world ye shall have tribulation”? (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 79
Ver. 33 . “These things I have spoken unto you, that in Me ye might have peace.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 86
That is, “Be not troubled”; at the same time reminding them of the word which He spake to them before the Crucifixion, “My peace I leave unto you” ( c. xiv. 27 ); and again, “In me ye have peace, but” “in the world ye shall have tribulation.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 7
What is “let us come boldly”? Because “we have a sinless High Priest” contending with the world. For, saith He, “Be of good cheer, I have overcome the world” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 21
… and every day we see this running over the world. He said, that they who left father or mother, or brethren, or sisters, should have both fathers and mothers; And this we see fulfilled by facts. He said, “in the world ye shall have tribulation, but be of good cheer, I have overcome the world” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 25
For you indeed, he means, could not say this, that He promised ease and gave tribulation. For in our case, the things which He promised, these also He performs. How so? “In the world” (He says), “ye shall have tribulation.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 28
… for My strength is made perfect in weakness.” ( 2 Cor. xii. 8–10 .) “Wherefore,” he says, “I take pleasure in infirmities, in afflictions, in necessities, in distresses, in stripes, in imprisonments, that the power of Christ may rest upon me.” Moreover, hear Christ Himself saying, “In the world ye shall have tribulation.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 29
Or should I speak of the Apostles? Nay but they went beyond all. And Christ said this, “In the world ye shall have tribulation.” (
St Jerome † AD 420 To Pammachius against John of Jerusalem 34
… And the meaning is: Who is he that cometh up from the earth, cometh up from blood? According to the prophecy of Jacob, He has bound His foal to the vine, and has trodden the wine-press alone, and His garments are red with new wine from Bosor, that is from flesh, or from the tribulation of the world: for He Himself
St Augustine of Hippo † AD 430 The Confessions 10.31
… The bridle of the throat, therefore, is to be held in the mean of slackness and tightness. And who, O Lord, is he who is not in some degree carried away beyond the bounds of necessity? Whoever he is, he is great; let him magnify Thy name. But I am not such a one, “for I am a sinful man.” Yet do I also magnify Thy name; and He who hath “overcome the world”
St Augustine of Hippo † AD 430 Letters of St. Augustin 39
2. As for us, established here in our monastery, we feel the shock of waves on every side, and are burdened with the cares of our lot as pilgrims. But we believe in Him who hath said, “Be of good cheer, I have overcome the world,”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 12.32
… And under both the judges and the kings he will see Christ and the Church repeatedly prefigured in many and various ways. Who was in Samson, when he killed the lion that met him as he went to get a wife among strangers, but He who, when going to call His Church from among the Gentiles, said, "Be of good cheer, I have overcome the world?"
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 1.2
… But they who in that hesitation have chosen rather to run to the amphitheatre, have assuredly been overcome by him whom the others overcame—overcame in Him who saith, “Be of good cheer, I have overcome the world.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 47.4
4. Let us not love the world. It overwhelms its lovers, it conducts them to no good. We must rather labour in it that it seduce us not, than fear lest it should fall. Lo, the world falleth; the Christian standeth firm; because Christ doth not fall. For wherefore saith the Lord, “Rejoice, for that I have overcome the world”?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 24.7
… “And the King of glory shall come in.” And the King, in whom we may glory without pride, shall come in: who having overcome the gates of death, and having opened for Himself the heavenly places, fulfilled that which He said, “Be of good cheer, for I have overcome the world.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 29.11
11. “The Lord will give strength to His people” ( ver. 11 ). For the Lord will give strength to His people fighting against the storms and whirlwinds of this world, for peace in this world He hath not promised them.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 93.7
… 5 ). The Lord, who dwelleth on high, is mightier than the mighty overhangings of the sea. “Thy testimonies are very surely believed.” “Thy testimonies,” because He had said beforehand, “These things I have spoken unto you, that in Me ye might have peace. In the world ye shall have tribulation.”…He added, “but be of good cheer, I have overcome the world.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 97.17
17. “And confess to the remembrance of His holiness.” Now made glad, now rejoicing in the Lord, confess unto Him; for unless it were His will, ye would not rejoice in Him. For the Lord Himself saith: “These things I have spoken to you: that in Me ye might have peace. But in the world ye shall have tribulation.”
Theodoret of Cyrus † AD 458 The Ecclesiastical History of Theodoret 1.3
… We believe in one only Catholic Church, the apostolical, which cannot be destroyed even though all the world were to take counsel to fight against it, and which gains the victory over all the impious attacks of the heterodox; for we are emboldened by the words of its Master, ‘ Be of good cheer, I have overcome the world
Pope St Leo I the Great † AD 461 Letters 167
… In this world ye shall have tribulation, but be of good cheer, because I have overcome the world
Pope St Leo I the Great † AD 461 Sermons 72
… On the one side, no doubt, we are flattered by deceits, and on the other weighed down by troubles; but because “the earth is full of the mercy of the Lord ,” Christ’s victory is assuredly ours, that what He says may be fulfilled, “Fear not, for I have overcome the world
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 8.2
… But in all these things the precepts of our Master comfort me, who says, These things have I spoken unto you, that in me ye might have peace. In the world ye shall have tribulation (
16:1
St Augustine † AD 430 Tr. xciii
After the promise of the Holy Spirit, to inspire them with strength to give witness; He well adds, These things have I spoken unto you, that ye should not be offended. (Rom. 5:5) For when the love of God is shed abroad in our hearts by the Holy Spirit which is given to us, then great peace have they that love God’s law, and they are not offended at it. (Ps. 118.) What they were about to suffer follows next: They shall put you out of the synagogues.
St John Chrysostom † AD 407 Hom. lxxvii
For the Jews had already agreed, if any confessed that He was Christ, that he should be put out of the synagogue.
St Augustine † AD 430 Tr. xciii
But what evil was it to the Apostles to be put out of the Jewish synagogues, which they would have gone out of, even if none had put them out? Our Lord wished to make known to them, that the Jews were about not to receive Him, while they on the other hand were not going to desert Him. There was no other people of God beside the seed of Abraham: if they acknowledged Christ, the Churches of Christ would be none other than the synagognes of the Jews. But inasmuch as they refused to acknowledge Him, nothing remained but that they should put out of the synagogue those who would not forsake Christ. He adds: But the time cometh, that whoever killeth you, will think that he doeth God service. Is this intended for a consolation, as if they would so take to heart their expulsion from the synagogues, that death would be a positive relief to them after it? God forbid that they who sought God’s glory, not men’s, should be so disturbed. The meaning of the words is this: They shall put you out of the synagogue, but do not be afraid of being left alone. Separated from their assemblies, ye shall assemble so many in my name, that they fearing that the temple and rites of the old law will be deserted, will kill you, and think to do God service thereby, having a zeal for God, but not according to knowledge. These who kill, are the same with those who put out of the synagogues, viz. the Jews. For Gentiles would not have thought that they were doing God service, by killing Christ’s witnesses, but their own false gods; whereas every one of the Jews, who killed the preacher of Christ, thought he was doing God service, believing that whoever were converted to Christ, deserted the God of Israel.
St John Chrysostom † AD 407 Hom. lxxxviii
Then He consoles them: And all these things will they do unto you, because they have not known the Father nor Me. As if He said, Let this consolation content you.
St Augustine † AD 430 Tr. xciii
And He mentions these things beforehand, because trials, however soon to pass away, when they come upon men unprepared for them, are very overwhelming: But these things have I told you, that when the hour shall come, ye may remember that I told you of them: the hour, the hour of darkness, the hour of night. But the night of the Jews was not allowed to mix with or darken the day of the Christians.
St John Chrysostom † AD 407 Hom. lxxviii
And He predicted these trials for another reason, viz. that they might not say that He had not foreseen them; That ye may remember that I told you of them, or that He had only spoken to please them, and given false hopes. And the reason is added, why He did not reveal these things sooner: And these things I said not unto you at the beginning, because I was with you; because, that is, ye were in My keeping, and might ask when you pleased, and the whole battle rested upon Me. There was no need then to tell you these things at the first, though I myself knew them.
St Augustine † AD 430 Tr. xciv. 1
In the other three Evangelists these predictions occur before the supper; John gives them after. Still if they relate them as given very near His Passion, that is enough to explain His saying, These things I said not unto you at the beginning. Matthew however relates these prophecies as given long before His Passion, on the occasion of His choosing the twelve. How do we reconcile this with our Lord’s words? By supposing them to apply to the promise of the Holy Spirit, and the testimony He would give amidst their suffering. This was what He had not told them at the beginning, and that because He was with them, and His presence was a sufficient consolation. But as He was about to depart, it was meet that He should tell them of His coming, by whom the love of God would be shed abroad in their hearts, to preach the word of God with boldness.
St John Chrysostom † AD 407 Hom. lxxviii. 1
Or, He had foretold that they should suffer scourgings, but not that their death could be thought doing God service; which was the strangest thing of all. Or, He there told them what they would suffer from the Gentiles, here what from the Jews.
The Latin text
Augustinus in Ioannem
Merito promisso spiritu sancto, quo in eis operante fierent testes eius, subiunxit haec locutus sum vobis, ut non scandalizemini. Cum enim caritas Dei diffunditur in cordibus nostris per spiritum sanctum qui datus est nobis, fit pax multa diligentibus legem Dei ut non sit illis scandalum. Deinde quae passuri essent exprimens, ait absque synagogis facient vos
Chrysostomus in Ioannem
Iam enim composuerant, ut si quis confessus fuerit Christum, extra synagogam fieret
Augustinus
Quid autem mali erat apostolis expelli de Iudaicis synagogis, quasi non fuerint inde exituri, etiam si eos nullus expelleret? Sed voluit denuntiare, quia Iudaei Christum non fuerant recepturi, a quo isti non fuerant recessuri. Nam quia non erat ullus alius populus Dei quam illud semen Abrahae; si cognoscerent Christum, non aliae fierent Ecclesiae Christi, aliae synagogae Iudaeorum. Quod quia noluerunt, quid restabat nisi ut remanentes extra Christum, extra synagogam facerent eos qui non reliquerunt Christum? Deinde cum hoc eis dixisset, adiecit sed venit hora ut omnis qui interficit vos, arbitretur obsequium se praestare Deo. Quae verba ita subiecit tamquam ex hoc consolaretur eos qui de synagogis Iudaicis pellerentur. An forte de synagogis illa separatio sic eos fuerat turbatura ut mori vellent potius quam in hac vita sine Iudaeorum congregationibus morari? Absit ut sic turbarentur qui Dei, non hominum, gloriam requirebant. Iste itaque sensus est in his verbis. Extra synagogam facient vos; sed nolite solitudinem formidare. Separati quippe a congregationibus eorum, tam multos in nomine meo congregabitis, ut illi metuentes ne templum quod erat apud eos, et omnia legis veteris sacramenta deserantur, sic interficient vos ut Deo arbitrentur se praestare obsequium, zelum Dei habentes, sed non secundum scientiam. Hoc enim de Iudaeis dictum debemus accipere, de quibus dixerat: extra synagogam facient vos. Nam testes, idest martyres Christi, etiam si occisi sunt a gentilibus, non tamen illi arbitrati sunt Deo, sed diis suis falsis obsequium se praestare; Iudaeorum autem omnis qui occidit praedicatores Christi, Deo se putavit praestare obsequium, credens quod desererent Deum Israel quicumque converterentur ad Christum. Hinc ergo accensi et zelum Dei habentes, sed non secundum scientiam, obsequium se Deo praestare credentes, occidebant eos
Chrysostomus
Deinde consolationem inducit, dicens et haec omnia facient vobis, quia non noverunt patrem neque me; quasi dicat: sufficit vobis in consolationem, propter me et patrem haec pati
Augustinus
Ne autem ignaros atque imparatos animos mala improvisa, quamvis cito transitura, turbarent, hanc fuisse causam ut haec eis praenuntiaret, ostendit subdens haec locutus sum vobis, ut cum venerit hora eorum, reminiscamini quia dixi vobis. Hora eorum, hora tenebrosa, hora nocturna; sed nox Iudaeorum separatum a se diem Christianorum nulla confusione fuscavit
Chrysostomus in Ioannem
Sed et propter aliam causam hoc praedixit, ut non dicerent, quoniam non praevidit futura; et hoc significat cum dicit reminiscamini quia ego dixi vobis. Et ut non possent dicere, quoniam blandiens nobis, ea quae ad gratiam dicebat solum. Cuius autem gratia hoc a principio non dixit, ostendit dicens haec autem ab initio vobis non dixi, quia vobiscum eram: quia scilicet in custodia mea eratis, et licitum erat interrogare quando volebatis, et super me totum praelium vertebatur: unde superfluum erat hoc a principio vobis dicere; non quia haec tunc non noveram, propterea non dixi
Augustinus in Ioannem
Sed alii tres Evangelistae eum praedixisse ista demonstrant, antequam ventum esset ad coenam, qua peracta, secundum Ioannem, ista locutus est. An forte hinc ista solvitur quaestio, quia et illi eum narrant proximum fuisse passioni cum hoc diceret? Non ergo ab initio quando cum illis erat. Sed Matthaeus non solum imminente passione, verum etiam ab initio haec denuntiata esse commemorat. Quid sibi ergo vult quod hic dicit haec autem ab initio non dixi, nisi quia ea quae hic dicit de spiritu sancto, quod sit venturus ad eos, et testimonium perhibiturus quando mala passuri sunt, haec eis ab initio non dixit, quoniam cum ipsis erat et eius praesentia consolabantur? Abscessurus autem, oportebat ut diceret illum esse venturum, per quem caritate diffusa in cordibus suis verbum Dei cum fiducia praedicarent
Chrysostomus
Vel praedixit quidem quoniam flagella patientur; non autem quod mors eorum reputaretur ut Dei cultura: quod maxime poterat eos attonitos facere. Vel quia illic ea quae a gentibus debebant pati dixit; hic autem et quae a Iudaeis dicit
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St John Chrysostom † AD 407 Hom. lxxviii. 1
The disciples, not as yet perfected, being overcome by sorrow, our Lord blames and corrects them, saying, But now I go My way to Him that sent Me; and none of you asketh Me, Whither goest Thou? They were so struck down at hearing that whosoever killed them would think that he was doing God service, that they could say nothing. Wherefore He adds, But because I have said these things unto you, sorrow hath filled your hearts. It was no small consolation to them to know, that the Lord knew their superabundant sorrow, because of His leaving them, and because of the evils which they heard they were to suffer, but knew not whether they should suffer manfully.
St Augustine † AD 430 Tr. xciv
Or whereas they had asked Him above, whither He was going, and He had replied that He was going whither they would not come; now He promises that He will go in such a way that no one will ask Him whither He goeth: and none of you asketh Me, Whither goest Thou? Going up to heaven, they questioned Him not in words, but followed with their eyes. But our Lord saw what effect His words would produce upon their minds. Not having yet that inward consolation which the Holy Ghost was to impart, they were afraid to lose the outward presence of Christ, and so, when they could no longer doubt from His own words that they were going to lose Him, their human affections were saddened, for the loss of their visible object. Wherefore it follows; But because I have said these things unto you, sorrow hath filled your heart. But He knew that it would be for their good, forasmuch as that inward sight wherewith the Holy Ghost would console them, was the better one: Nevertheless I tell you the truth; It is expedient for you that I go away.
St John Chrysostom † AD 407 Hom. lxxviii
As if He said, Though your grief be ever so great, ye must hear how that it is profitable for you that I go away. What the profit is He then shews: For if I go not away, the Comforter will not come unto you.
St Augustine † AD 430 i. de Trin. c. 9.
This He says not on account of any inequality between the Word of God and the Holy Ghost, but because the presence of the Son of man amongst them would impede the coming of the latter. For the Holy Ghost did not humble Himself as did the Son, by taking upon Him the form of a servant. It was necessary therefore that the form of the servant should he removed from their eyes; for so long as they looked upon that, they thought that Christ was no more than what they saw Him to be. So it follows: But if I depart, I will send Him unto you.
St Augustine † AD 430 Tr. xciv
But could He not send Him while here, Him, Who, we know, came and abode on Him at His baptism, yea Him from Whom we know He never could be separated? What meaneth then, If I go not away, the Comforter will not come unto you, but, ye cannot receive the Spirit, so long as ye know Christ according to the flesh? Christ departing in the body, not the Holy Ghost only, but the Father, and the Son also came spiritually.
St Gregory the Great † AD 604 viii. Moral. c. xvii.
As if He said plainly, If I withdraw not My body from your eyes, I cannot lead you to the understanding of the Invisible, through the Comforting Spirit.
St Augustine † AD 430 de Verb. Dom. serm. lx
The Holy Ghost the Comforter brought this, that the form of a servant which our Lord had received in the womb of the Virgin, being removed from the fleshly eye, He was manifested to the purified mental vision in the very form of God in which He remained equal to the Father, even while He deigned to appear in the flesh.
St John Chrysostom † AD 407 Hom. xxviii
What say they here, who entertain unworthy notions of the Spirit? Is it expedient for the master to go away, and a servant to come? He then shews the good that the Spirit will do: And when He is come, He will reprove the world of sin, of righteousness, and of judgment.
St Augustine † AD 430 Tr. xcv. 1
But how is it that Christ did not reprove the world? Is it because Christ spoke among the Jews only, whereas the Holy Spirit, poured into His disciples throughout the whole world, reproved not one nation only, but the world? But who would dare to say that the Holy Ghost reproved the world by Christ’s disciples, and that Christ did not, when the Apostle exclaims, Do ye seek a proof of Christ speaking in Me? (2 Cor. 13:3. Vulg.) Those then whom the Holy Ghost reproves, Christ reproves also. He shall reprove the world, means, He shall pour love into your hearts, insomuch, that fear being cast out, ye shall be free to reprove. He then explains what He has said: Of sin, because they believed not in Me. He mentions this as the sin above all others, because while it remains, the others are retained, when it departs, the others are remitted.
St Augustine † AD 430 de Verb. Dom. s. lxi
But it makes a great difference whether one believes in Christ, or only that He is Christ. For that He was Christ, even the devils believed: but e believes in Christ, who both hopes in Christ and loves Christ.
St Augustine † AD 430 Tr. xcv. 2
The world is reproved of sin, because it believes not in Christ, and reproved of righteousness, the righteousness of those that believe. The very contrast of the believing, is the censure of the unbelieving. Of righteousness, because I go to the Father: as it is the common objection of unbelievers, How can we believe what we do not see? so the righteousness of believers lies in this, Because I go to the Father, and ye see Me no more. For blessed are they which see not, and believe. The faith even of those who saw Christ is praised, not because they believed what they saw, i. e. the Son of man, but because they believed what they saw not, i. e. the Son of God. And when the form of the servant was withdrawn from their sight altogether, then only was fulfilled in completeness the text, The just liveth by faith. (Heb. 10:38) It will be your righteousness then, of which the world will be reproved, that ye shall believe in Me, not seeing Me. And when ye shall see Me, ye shall see Me as I shall be, not as I am now with you, i. e. ye shall not see Me mortal, but everlasting. For in saying, Ye see Me no more (jam non videbitis me Vulg.), He means that they should see Him no more for ever.
St Augustine † AD 430 de Verb. Dom. s. lxi
Or thus: They believed not, He went to the Father. Theirs therefore was the sin, His the righteousness. But that He came from the Father to us, was mercy; that He went to the Father, was righteousness; according to the saying of the Apostle, Wherefore God also hath highly exalted Him. (Philip. 2:9) But if He went to the Father alone, what profit is it to us? Is He not alone rather in the sense of being one with all His members, as the head is with the body? So then the world is reproved of sin, in those who believe not in Christ; and of righteousness, in those who rise again in the members of Christ. It follows, Of judgment, because the prince of this world is judged: i. e. the devil, the prince of the wicked, who in heart dwell only in this world which they love. (s. lx). He is judged in that he is cast out; and the world is reproved of this judgment; for it is vain for one who does not believe in Christ to complain of the devil, whom judged, i. e. cast out, and permitted to attack us from without, only for our trial, not men only but women, boys and girls, have by martyrdom overcome.
St Augustine † AD 430 Tr. xcv
Or, is judged, i. e. is destined irrevocably for the punishment of eternal fire. And of this judgment is the world reproved, in that it is judged with its prince, the proud and ungodly one whom it imitates. Let men therefore believe in Christ, lest they be reproved of the sin of unbelief, by which all sins are retained; pass over to the number of the believing, lest they be reproved of the righteousness of those whom justified they do not imitate; beware of the judgment to come, lest with the prince of this world whom they imitate, they too be judged.
St John Chrysostom † AD 407 Hom. lxxviii
Or thus: Shall reprove the world of sin, i. e. cut off all excuse, and shew that they have sinned unpardonably in not believing in Me, when they see the ineffable gift of the Holy Ghost obtained by calling upon Me.
St Augustine † AD 430 de Qu. N. et V. Test. qu. 89
In this way too the Holy Ghost reproved the world of sin, i. e. by the mighty works He did in the name of the Saviour, Who was condemned by the world. The Saviour, His righteousness retained, feared not to return to Him Who sent Him, and in that He returned, proved that He had come from Him: Of righteousness, because I go to the Father.
St John Chrysostom † AD 407 Hom. lxxviii. 2
i. e. My going to the Father will be a proof that I have led an irreproachable life, so that they will not be able to say, This man is a sinner; this man is not from God. (c. 9:24, 16) Again, inasmuch as I conquered the devil, (which no one who was a sinner could do,) they cannot say that I have a devil, and am a deceiver. But as he hath been condemned by Me, they shall be assured that they shall trample upon him afterwards; and My resurrection will shew that he was not able to detain Me.
St Augustine † AD 430 de Qu. V. et N. Test. qu. 89
The devils seeing souls go from hell1 to heaven, knew that the prince of this world was judged, and being brought to trial in the Saviour’s cause, had lost all right to what he held. This was seen on our Saviour’s ascension, but was declared plainly and openly in the descent of the Holy Ghost on the disciples.
The Latin text
Chrysostomus in Ioannem
Quia discipulos nondum perfectos tristitia impugnabat, eos dominus increpando dirigit, dicens et nunc vado ad eum qui me misit; et nemo ex vobis interrogat me: quo vadis? Audientes enim quoniam qui interficiet vos, opinabitur se obsequium praestare Deo, ita ceciderunt ut nihil ei loquerentur; et ideo subditur sed quia haec locutus sum vobis, tristitia implevit cor vestrum. Non parva autem est haec mitigatio, scire eos quoniam sciverat dominus tristitiae eorum superabundantiam, et propter desertionem eius, et propter mala quae didicerant se passuros, et nesciebant si possent viriliter ferre
Augustinus in Ioannem
Vel quia superius interrogaverant eum quo esset iturus; et responderat se iturum quo ipsi tunc venire non possent: nunc ita se promittit iturum ut nullus eorum quo vadat interroget; et hoc est quod dicit et nemo ex vobis interrogat me: quo vadis? Euntem enim in caelum non verbis quaesierunt, sed oculis deduxerunt. Videbat autem dominus quid sua verba in eorum cordibus agerent: spiritualem quippe nondum interius habentes consolationem quam per spiritum sanctum fuerant habituri, id quod exterius in Christo videbant, amittere metuebant; et quia se amissuros esse, illo vera denuntiante, dubitare non poterant, contristabatur humanus affectus, quia carnalis desolabatur aspectus; unde sequitur sed quia haec locutus sum vobis, tristitia implevit cor vestrum. Noverat autem ille quid eis potius expediret: quia visus interior ipse est melior, quo eos consolaturus erat spiritus sanctus; unde subdit sed ego veritatem dico vobis: expedit vobis ut ego vadam
Chrysostomus
Quasi dicat: et si millies contristemini, oportet vos audire, quia me recedere vobis confert. Quid autem conferat, ostendit subdens si enim non abiero, Paraclitus non veniet ad vos
Augustinus de Trin
Haec autem dixit non propter inaequalitatem verbi Dei et spiritus sancti; sed tamquam impedimento esset praesentia filii hominis apud eos quominus veniret ille qui minor non esset: quia non semetipsum exinanivit sicut filius formam servi accipiens. Oportebat ergo ut auferretur ab eorum oculis forma servi, quam intuentes hoc solum Christum esse putabant quod videbant; unde sequitur si autem abiero, mittam eum ad vos
Augustinus in Ioannem
Numquid autem hic positus, eum non poterat mittere quem scimus super eum baptizatum venisse atque mansisse; immo vero a quo scimus eum nunquam separabilem fuisse? Quid est ergo si non abiero, Paraclitus non veniet ad vos, nisi: non potestis capere spiritum quamdiu secundum carnem nosse persistitis Christum? Christo autem discedente corporaliter, non solum spiritus sanctus, sed et pater et filius illis affuit spiritualiter
Gregorius Moralium
Ac si aperte diceret: si ab intentionis vestrae oculis corpus non subtraho, ad intellectum vos invisibilem per consolatorium spiritum non perduco
Augustinus de Verb. Dom
Hanc autem habitudinem spiritus sanctus Paraclitus attulit, ut, ab oculis carnis forma servi remota, quam de virginis utero accepit, in ipsa Dei forma, in qua patri aequalis, etiam cum in carne dignatus est apparere, permansit, purgata mentis acie ostenderetur
Chrysostomus
Quid autem hic dicunt qui non convenientem de spiritu sancto habent opinionem? Numquid expedit dominatorem abire, et servum accedere? Quae autem sit utilitas advenientis spiritus, ostendit cum subditur et cum venerit ille, arguet mundum de peccato et de iustitia et de iudicio
Augustinus in Ioannem
Numquid autem Christus non arguit mundum? An forte quia Christus in Iudaeorum tantum gente locutus est, mundum non videtur arguisse? Spiritus autem sanctus in discipulis eius toto orbe diffusis, non unam gentem intelligitur arguisse, sed mundum. Sed quis audeat dicere quod per discipulos Christi arguat mundum spiritus sanctus, et non arguat Christus, cum clamet apostolus: an experimentum quaeritis eius qui in me loquitur Christus? Quos itaque arguit spiritus sanctus, utique et Christus. Sed dixit ille arguet mundum, quasi dicat: ille diffundet in cordibus vestris caritatem; sic enim timore depulso, arguendi habebitis libertatem. Exponit deinde quid dixerit, dicens de peccato quidem, quia non crediderunt in me; hoc enim peccatum solum prae ceteris posuit, quia hoc manente, cetera detinentur, et hoc discedente, cetera dimittuntur
Augustinus de Verb. Dom
Sed multum interest utrum quisque credat ipsum esse Christum et utrum credat in Christum; nam ipsum esse Christum, et Daemones crediderunt: ille vero credit in Christum qui et sperat in Christum et diligit Christum
Augustinus in Ioannem
Arguitur ergo mundus de peccato, quia in Christum non credit; et arguitur de iustitia eorum qui credunt. Ipsa quippe fidelium comparatio, infidelium est vituperatio. De iustitia vero, quia ad patrem vado. Et quoniam ista vox infidelium esse consuevit: quomodo credimus quod non videmus? Ideo credentium iustitiam sic oportuit definiri: quia ad patrem vado, et iam non videbitis me. Beati enim qui non vident et credunt. Nam et qui viderunt Christum, non in eo laudata est fides eorum quia credebant quod videbant, idest filium hominis; sed quia credebant quod non videbant, idest filium Dei. Cum vero et ipsa forma servi subtracta eorum esset aspectibus, tunc ex omni parte impletum est: iustus ex fide vivit. Erit itaque vestra iustitia, de qua mundus arguetur, quoniam in me, quem non videbitis, credetis; et quandoque me videbitis: quoniam tunc sicut ero videbitis me, non quod sum vobiscum modo; idest, non videbitis mortalem, sed sempiternum; dicendo enim iam non videbitis me, velut nunquam eos de cetero visuros Christum praenuntiavit
Augustinus de Verb. Dom
Vel aliter. Illi non crediderunt: ipse ad patrem vadit. Illorum ergo peccatum, ipsius autem iustitia. Quod enim a patre ad nos venit, misericordia est; iustitia vero quod ad patrem vadit; secundum illud apostoli: propter quod et Deus exaltavit illum. Sed si solus vadit ad patrem, quid nobis prodest? An ideo solus, quia Christus unus est cum omnibus membris suis, tamquam caput cum corpore suo? Arguitur ergo mundus de peccato in eis qui non credunt in Christum, et de iustitia in eis qui resurgunt in membris Christi. Sequitur de iudicio autem, quia princeps mundi huius iam iudicatus est, idest Diabolus princeps iniquorum, qui corde non habitant nisi in hoc mundo quem diligunt. Hoc autem ipso quo foris missus est, iudicatus est; et de hoc iudicio mundus arguitur: quia frustra de Diabolo queritur qui non vult credere in Christum, quem iudicatum, idest foras missum, et propter nostram exercitationem forinsecus expugnare permissum, non solum viri, sed etiam mulieres et pueri et puellae martyres vicerunt
Augustinus in Ioannem
Vel iudicatus est, quoniam iudicio ignis aeterni irrevocabiliter destinatus est; et de hoc iudicio mundus arguitur, quoniam cum suo principe iudicatur, quem superbum atque impium imitatur. Credant itaque homines in Christum, ne arguantur de peccato infidelitatis suae, quo peccata omnia detinentur; transeant in numerum fidelium, ne arguantur de iustitia eorum quos iustificatos non imitantur; caveant futurum iudicium, ne cum mundi principe iudicentur, quem iudicatum imitantur
Chrysostomus in Ioannem
Vel aliter. Arguet mundum de peccato: idest, omnem eorum excusationem abscindet, et ostendet eos sine venia peccasse, non credentes in me, dum videbunt spiritus sancti donationem ineffabilem invocato me fieri
Augustinus de quaest. Nov. et Vet. Testam
Hoc etiam modo spiritus sanctus de peccato arguit mundum, quia in nomine salvatoris, qui reprobatus est a mundo, virtutes operatus est. Salvator autem, servata iustitia, non trepidavit reverti ad eum qui se miserat, et per id quod regressus est probavit se inde venisse; unde sequitur et de iustitia, quia ad patrem vado
Chrysostomus
Idest, ire ad patrem erit argumentum quod irreprehensibilem agebam vitam, ut non possint adhuc dicere, quoniam hic homo peccator est, et non est ex Deo. Rursus quoniam expugnavi adversarium (nequaquam autem peccator existens expugnasset), non possunt dicere quod Daemonium habeo, et quod seductor sum. Quoniam autem condemnatus est propter me, scient quod conculcabunt eum postea; et resurrectionem meam manifeste scient: non enim me valuit detinere
Augustinus de quaest. Nov. et Vet. Testam
Videntes Daemones animas de Inferis ire ad caelos, cognoverunt iudicatum esse principem huius mundi, ut reus factus in causa salvatoris, quae tenebat iure amitteret. Haec quidem ascendente salvatore visa sunt; sed superveniente in discipulis spiritu sancto, palam aperteque manifestata sunt
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Theophylact † 1107
Our Lord having said above, It is expedient for you that I go away, He enlarges now upon it: I have yet many things to say unto you, but ye cannot bear them now.
St Augustine † AD 430 Tract. xcvii
All heretics, when their fables are rejected for their extravagance by the common sense of mankind, try to defend themselves by this text; as if these were the things which the disciples could not at this time bear, or as if the Holy Spirit could teach things, which even the unclean spirit is ashamed openly to teach and preach. (Tr. xcvi. 5). But bad doctrines such as even natural shame cannot bear are one thing, good doctrines such as our poor natural understanding cannot bear are another. The one are allied to the shameless body, the other lie far beyond the body. (Tr. xcvi. 1). But what are these things which they could not bear? I cannot mention them for this very reason; for who of us dare call himself able to receive what they could not? Some one will say indeed that many, now that the Holy Ghost has been sent, can do what Peter could not then, as earn the crown of martyrdom. But do we therefore know what those things were, which He was unwilling to communicate? For it seems most absurd to suppose that the disciples were not able to bear then the great doctrines, that we find in the Apostolical Epistles, which were written afterwards, which our Lord is not said to have spoken to them. For why could they not bear then what every one now reads and bears in their writings, even though he may not understand? Men of perverse sects indeed cannot bear what is found in Holy Scripture concerning the Catholic faith, as we cannot bear their sacrilegious vanities; for not to bear means not to acquiesce in. But what believer or even catechumen before he has been baptized and received the Holy Ghost, does not acquiesce in and listen to, even if he does not understand, all that was written after our Lord’s ascension? (xcvii. 5). But some one will say, Do spiritual men never hold doctrines which they do not communicate to carnal men, but do to spiritual? (xcviii. 3). There is no necessity why any doctrines should be kept secret from the babes, and revealed to the grown up believersa. Spiritual men ought not altogether to withhold spiritual doctrines from the carnal, seeing the Catholic faith ought to be preached to all; nor at the same time should they lower them in order to accommodate them to the understanding of persons who cannot receive them, and so make their own preaching contemptible, rather than the truth intelligible. (xcvii. 1). So then we are not to understand these words of our Lord to refer to certain secret doctrines, which if the teacher revealed, the disciple would not be able to bear, but to those very things in religious doctrine which are within the comprehension of all of us. If Christ chose to communicate these to us, in the same way in which He does to the Angels, what men, yea what spiritual men, which the Apostles were not now, could bear them? For indeed every thing which can be known of the creature is inferior to the Creator; and yet who is silent about Him? (xcvi. 4). While in the body we cannot know all the truth, as the Apostle says, We know in part; (1 Cor. 13) but the Holy Spirit sanctifying us, fits us for enjoying that fulness of which the same Apostle says, Then face to face. Our Lord’s promise, But when He the Spirit of truth shall come, He shall teach you all truth, or shall lead you into all truth, does not refer to this life only, but to the life to come, for which this complete fulness is reserved. The Holy Spirit both teaches believers now all the spiritual things which they are capable of receiving, and also kindles in their hearts a desire to know more.
Didymus the Blind † AD 398 Didym. de Sp. Sanct. ii. ult med. inter opera Hieron.
Or He means that His hearers had not yet attained to all those things which for His name’s sake they were able to bear: so revealing lesser things, He puts off the greater for a future time, such things as they could not understand till the Cross itself of their crucified Head had been their instruction. As yet they were slaves to the types, and shadows, and images of the Law, and could not bear the truth of which the Law was the shadow. But when the Holy Ghost came, He would lead them by His teaching and discipline into all truth, transferring them from the dead letter to the quickening Spirit, in Whom alone all Scripture truth resides.
St John Chrysostom † AD 407 Hom. lxxviii
Having said then, Ye cannot bear them now, but then ye shall be able, and, The Holy Spirit shall lead you into all truth; lest this should make them suppose that the Holy Spirit was the superior, He adds, For He shall not speak of Himself but whatsoever He shall hear, that shall He speak.
St Augustine † AD 430 Tr. xlix
This is like what He said of Himself above, i. e. I can of Mine own Self do nothing; as I hear I judge. But that may be understood of Him as man; how must we understand this of the Holy Ghost, Who never became a creature by assuming a creature? As meaning that He is not from Himself. The Son is born of the Father, and the Holy Ghost proceeds from the Father. In what the difference consists between proceeding and being born, it would require a long time to discuss, and would be rash to define. But to hear is with Him to know, to know to be. As then He is not from Himself, but from Him from Whom He proceeds, from Whom His being is, from the same is His knowledge. From the same therefore His hearing. The Holy Ghost then always hears, because He always knows; and He hath heard, hears, and will hear from Him from Whom He is.
Didymus the Blind † AD 398 ut supr.
He shall not speak of Himself i. e. not without Me, and Mine and the Father’s will: because He is not of Himself, but from the Father and Me. That He exists, and that He speaks, He hath from the Father and Me. I speak the truth; i. e. I inspire as well as speak by Him, since He is the Spirit of Truth. To say and to speak in the Trinity must not be understood according to our usage, but according to the usage of incorporeal natures, and especially the Trinity, which implants Its will in the hearts of believers, and of those who are worthy to hear It. For the Father then to speak, and the Son to hear, is a mode of expressing (significatio est) the identity of their nature, and their agreement. Again, the Holy Spirit, Who is the Spirit of truth, and the Spirit of wisdom, cannot hear from the Son what He does not know, seeing He is the very thing which is produced from the Son, i. e. truth proceeding from truth, Comforter from Comforter, God from God. Lastly, lest any one should separate Him from the will and society of the Father and the Son, it is written, Whatsoever He shall hear, that shall He speak.
St Augustine † AD 430 ii. de Trin. c. iii
But it does not follow from hence that the Holy Spirit is inferior: for it is only signified that He proceeds from the Father.
St Augustine † AD 430 Tr. xcix
Nor let the use of the future tense perplex you: that hearing is eternal, because the knowledge is eternal. To that which is eternal, without beginning, and without end, a verb of any tense may be applied. For though an unchangeable nature does not admit of was, and shall be, but only is, yet it is allowable to say of It, was, and is, and shall be; was, because It never began; shall be, because It never shall end; is, because It always is.
Didymus the Blind † AD 398 ut sup.
By the Spirit of truth too the knowledge of future events hath been granted to holy men. Prophets filled with this Spirit foretold and saw things to come, as if they were present: And He will shew you things to come.
St Bede † AD 735
It is certain that many filled with the grace of the Holy Spirit have foreknown future events. But as many gifted saints have never had this power, the words, He will shew you things to come, may be taken to mean, bring back to your minds the joys of your heavenly country. He did however inform the Apostles of what was to come, viz. of the evils that they would have to suffer for Christ’s sake, and the good things they would receive in recompense.
St John Chrysostom † AD 407 Hom. lxxviii. 2
In this way then He raised their spirits; for there is nothing for which mankind so long, as the knowledge of the future. He relieves them from all anxiety on this account, by shewing that dangers would not fall upon them unawares. Then to shew that He could have told them all the truth into which the Holy Spirit would lead them, He adds, He shall glorify Me.
St Augustine † AD 430 Tr. c
By pouring love into the hearts of believers, and making them spiritual, and so able to see that the Son Whom they had known before only according to the flesh, and thought a man like themselves, was equal to the Father. Or certainly because that love filling them with boldness, and casting out fear, they proclaimed Christ to men, and so spread His fame throughout the whole world. For what they were going to do in the power of the Holy Ghost, this the Holy Ghost says He does Himself.
St John Chrysostom † AD 407 Hom. lxxviii. 2
And because He had said, Ye have one Master, even Christ, (Mat. 23:8) that they might not be prevented by this from admitting the Holy Ghost as well, He adds, For He shall receive of Mine, and shall shew it unto you.
Didymus the Blind † AD 398 Didym. de Spir. Sanct. ut sup.
To receive must be taken here in a sense agreeable to the Divine Nature. As the Son in giving is not deprived of what He gives, nor imparts to others with any loss of His own, so too the Holy Ghost does not receive what before He had not; for if He received what before He had not, the gift being transferred to another, the giver would be thereby a loser. We must understand then that the Holy Ghost receives from the Son that which belonged to His nature, and that there are not two substances implied, one giving, and the other receiving, but one substance only. In like manner the Son too is said to receive from the Father that wherein He Himself Subsists. For neither is the Son any thing but what is given Him by the Father, nor the Holy Ghost any substance but that which is given Him by the Son.
St Augustine † AD 430 Tr. c
But it is not true, as some heretics have thought, that because the Son receives from the Father, the Holy Ghost from the Son, as if by gradation, that therefore the Holy Ghost is inferior to the Son. He Himself solves this difficulty, and explains His own words: All things that the Father hath are Mine: therefore said I, that He shall take of Mine, and shall shew it unto you.
Didymus the Blind † AD 398 ut sup.
As if He said, Although the Spirit of truth proceeds from the Father, yet all things that the Father hath are Mine, and even the Spirit of the Father is Mine, and receiveth of Mine. But beware, when thou hearest this, that thou think not it is a thing or possession which the Father and the Son have. That which the Father hath according to His substance, i. e. His eternity, immutability, goodness, it is this which the Son hath also. Away with the cavils of logicians, who say, therefore the Father is the Son. Had He said indeed, All that God hath are Mine, impiety might have taken occasion to raise its head; but when He saith, All things that the Father hath are Mine, by using the name of the Father, He declareth Himself the Son, and being the Son, He usurpeth not the Paternity, though by the grace of adoption He is the Father of many saints.
St Hilary † AD 367 viii. de Trin. ante med
Our Lord therefore hath not left it uncertain whether the Paraclete be from the Father, or from the Son; for He is sent by the Son, and proceedeth from the Father, both these He receiveth from the Son. You ask whether to receive from the Son and to proceed from the Father be the same thing. Certainly, to receive from the Son must be thought one and the same thing with receiving from the Father: for when He says, All things that the Father hath are Mine, therefore said I, that He shall receive of Mine, He sheweth herein that the things are received from Him, because all things which the Father hath are His, but that they are received from the Father also. This unity hath no diversity; nor doth it matter from whom the thing is received; since that which is given by the Father, is counted also as given by the Son.
The Latin text
Theophylactus
Quia supra dixerat dominus: expedit vobis ut ego vadam, iam hoc amplificat dicens adhuc multa habeo vobis dicere; sed non potestis portare modo
Augustinus in Ioannem
Omnes haeretici audacias figmentorum suorum, quas maxime exhorret sensus humanus, hac occasione evangelicae sententiae colorare conantur; quasi haec ipsa sint quae tunc discipuli portare non poterant, et ea docuerit spiritus sanctus, quae palam docere atque praedicare spiritus erubescit immundus. Sed alia sunt mala quae portare non potest qualiscumque pudor humanus, et alia sunt bona quae portare non potest parvus sensus humanus. Ista sunt in corporibus impudicis, illa remota sunt a corporibus universis. Quis autem nostrum audeat eorum se dicere iam capacem quae illi capere non valebant? Ac per hoc nec a me expetenda sunt ut dicantur. Sed dicet aliquis: sic multi possunt quod tunc non poterat Petrus, sicut multi possunt martyrio coronari, quod tunc non poterat Petrus, praesertim iam misso spiritu sancto, qui tunc nondum erat missus. Sed numquid ideo scimus quae sunt quae dicere voluit? Absurdissime enim mihi videtur dici, tunc non potuisse portare discipulos quae de altissimis rebus invenimus in apostolicis litteris quae postmodum scriptae sunt, nec ea dominum dixisse narratur. Perversarum quidem sectarum homines ferre non possunt quod in Scripturis sanctis de fide Catholica reperitur, sicut nos ferre non possumus sacrilegas eorum vanitates: quid enim est ferre non posse, nisi aequo animo non habere? Quis autem fidelis, vel etiam catechumenus, antequam spiritum sanctum baptizatus accipiat, non aequo animo legit atque audit, etiam si non intelligit ea quae post ascensionem domini scripta sunt? Dicet autem aliquis: nihil ne spirituales viri habent in doctrina quod carnalibus taceant, et spiritualibus eloquantur? Nulla quidem necessitas est ut aliqua secreta doctrinae taceantur fidelibus parvulis, seorsum dicenda maioribus; sed spirituales spiritualia carnalibus non omnino taceant propter Catholicam fidem, quae omnibus praedicanda est: nec tamen sic edisserant ut volentes ea perducere ad intelligentiam non capacium, facilius fastidire faciant in veritate sermonem, quam in sermone percipi veritatem. Non ergo in his domini verbis nescio quae secreta suscipimus quae cum dici a docente possint, portari a discente non possint. Sed ea ipsa quae in doctrina religionis in quorumlibet hominum notitia dicimus, si vellet nobis Christus dicere, sicut ea dicit Angelis suis; quinam homines portare possent, etiam si essent spiritales, quales adhuc apostoli non erant? Nam utique quidquid de creatura sciri potest, minus est ipso creatore: et quis eum tacet? Quis autem vivens in hoc corpore posset omnem cognoscere veritatem, cum dicat apostolus: ex parte scimus? Sed quia per spiritum sanctum fit ut ad ipsam quoque plenitudinem veniamus, de qua idem dicit apostolus: tunc autem facie ad faciem; non quod est in hac tantum vita dominus nobis promisit dicens cum autem venerit ille spiritus veritatis, docebit vos omnem veritatem; vel deducet vos in omnem veritatem: quo verbo intelligimus eius nobis plenitudinem in vita alia reservari. Ipse autem spiritus sanctus et nunc docet fideles, quanta quisque potest capere spiritalia, et in eorum cordibus desiderium maius accendit
Didymus the Blind
Vel hoc dicit, quod auditores verborum eius nondum fuerant omnia consecuti quae postea pro nomine eius sufferre poterant: sed aliqua tradens eis, illa quae maiora erant, in posterum distulit; quae tunc non poterant, nisi primitus in capite nostro magisterium et forma crucis praeiret. Adhuc etiam typo legis, et umbrae et imaginibus servientes non poterant veritatem, cuius umbram lex portabat, inspicere. Cum autem venerit spiritus veritatis, diriget vos in omnem veritatem sua doctrina et institutione, vos transferens a morte litterae ad spiritum vivificantem, in quo solo omnis Scripturae veritas posita est
Chrysostomus
Quia ergo dixerat nunc non potestis portare, tunc autem poteritis; et quoniam spiritus sanctus ducet vos in omnem veritatem, ne hoc audientes, maiorem spiritum sanctum existiment, subiungit non enim loquetur a semetipso, sed quaecumque audiet loquetur
Augustinus in Ioannem
Simile est hoc ei quod de seipso dixit: non possum a me ipso facere quidquam, sed sicut audio iudico; sed illud secundum hominem posse accipi dicimus. Cum igitur spiritus sanctus nulla susceptione cuiusquam creaturae creatura sit factus, quomodo de illo hoc intelligendum est? Sic itaque debemus accipere, ut intelligamus non eum esse a se ipso: nam filius de patre natus est, et spiritus sanctus de patre procedit. Quid autem illic intersit inter procedere et nasci, et longum est disserere, et temerarium definire. Audire autem illi scire est, scire vero esse. Quia ergo non est a semetipso, sed ab illo a quo procedit; a quo illi est essentia, ab illo scientia: ab illo igitur audientia. Semper itaque audit spiritus sanctus, quia semper scit: ab illo ergo audivit, audit et audiet a quo est
Didymus the Blind
Ait ergo non loquetur a semetipso; hoc est, non sine me et sine meo et patris arbitrio: quia non ex se est, sed ex patre et me est. Hoc enim ipsum quod subsistit et loquitur, a patre et a me illi est. Ego veritatem loquor; idest, inspiro quae loquor, siquidem spiritus veritatis est. Dicere autem et loqui in Trinitate, non secundum consuetudinem nostram accipiendum est, sed iuxta formam incorporalium naturarum, et maxime Trinitatis, quae voluntatem suam inserit cordibus credentium, et eorum qui audire eum sunt digni. Loqui ergo patrem et audire filium, eiusdem naturae in patre et filio consensusque significatio est. Spiritus vero sanctus, qui est spiritus veritatis spiritusque sapientiae, non potest filio loquente audire quae nescit, cum hoc ipsum sit quod profertur a filio, idest procedens veritas a veritate, consolator manans a consolatore, Deus de Deo spiritus veritatis procedens. Denique ne quis illum a patris et filii voluntate et societate discerneret, scriptum est sed quae audiet loquetur
Augustinus de Trin
Non autem hinc efficitur ut minor sit spiritus sanctus; secundum hoc enim dictum est quod de patre procedit
Augustinus in Ioannem
Nec moveat quod verbum futuri temporis positum est: illa quippe audientia sempiterna est, quia est sempiterna scientia. In eo autem quod sempiternum est, sine initio et sine fine, cuiuslibet temporis verbum ponatur: quamvis enim natura illa immutabilis non recipiat fuit et erit, sed tantum est; non tamen mendaciter dicimus: fuit et est et erit; fuit, quia nunquam defuit; erit, quia nunquam deerit; est, quia semper est
Didymus the Blind
Per spiritum etiam veritatis futurorum sanctis viris scientia certa conceditur: unde et prophetae hoc eodem repleti spiritu praenuntiabant, et quasi praesentia intuebantur quae erant deinceps secutura; unde sequitur et quae ventura sunt annuntiabit vobis
Beda
Constat quia multi spiritus sancti gratia repleti, quae ventura erant agnoverunt; sed quia multi variis coruscant virtutibus, nec tamen quae ventura sunt agnoscunt, potest hic sermo sic accipi: quae ventura sunt, vobis annuntiabit, idest, gaudia vobis caelestis patriae ad memoriam reducet. Ventura vero apostolis nuntiavit, mala scilicet quae pro confessione Christi erant passuri, et bona quae pro eisdem malis erant percepturi
Chrysostomus in Ioannem
Elevavit igitur per hoc eorum mentem, cum ad nihil ita avidum sit humanum genus ut ad sciendum futura. Ab hac igitur eos eruit sollicitudine, ostendens, quoniam futura eis pericula praedicat ut non incidant non observantes. Deinde ostendens quoniam dixerit omnem veritatem in quam spiritus sanctus adducet, subiungit ille me clarificabit
Augustinus in Ioannem
Quia scilicet diffundendo in credentium cordibus caritatem, spiritualesque faciendo, declaravit eis qualiter patri filius esset aequalis, quem secundum carnem prius tantummodo noverant, et hominem sicut homines cogitabant. Vel certe, quia per ipsam caritatem fiducia repleti, et timore depulso, annuntiaverunt hominibus Christum; ac sic fama eius diffusa est toto orbe terrarum. Quod enim facturi erant in spiritu sancto, hoc eumdem spiritum dixit esse facturum
Chrysostomus
Et quia dominus dixerat: magister vester unus est Christus; ut et spiritus sanctus suscipiatur ab eis, subiunxit quia de meo accipiet, et annuntiabit vobis
Didymus the Blind
Accipere hic ut divinae naturae conveniat intelligendum est: quomodo enim filius dans non privatur his quae tribuit, neque eum damno suo impartitur aliis, sic et spiritus sanctus non accipit quod ante non habuit: si enim prius quod non habebat accepit, translato in alium munere vacuus largitor effectus est. Sic igitur spiritum sanctum a filio accipere id quod suae naturae fuerat, cognoscendum est; et non aliam dantem et accipientem, sed unam significare substantiam. Siquidem et filius eadem a patre suscipere dicitur in quibus ipse subsistit: neque enim quid aliud est filius, exceptis his quae ei dantur a patre; neque alia est spiritus sancti substantia praeter id quod datur a filio
Augustinus
Non autem propterea, sicut quidam haeretici putaverunt, minor est filio spiritus sanctus, quia filius accipiat a patre, spiritus sanctus a filio, quasi quibusdam gradibus, naturam. Unde ipse quaestionem solvens, cur hoc dixerit, explanat dicens omnia quae habet pater, mea sunt: propterea: dixi vobis, quia de meo accipiet, et annuntiabit vobis
Didymus the Blind
Quasi dicat: licet a patre procedat spiritus veritatis, tamen quia omnia quae habet pater, mea sunt, et ipse patris spiritus meus est, et de meo accipiet. Cave autem ne cum ista dicuntur, putes rem esse aliquam et possessionem quae a patre habeatur, ac a filio; verum quae habet pater iuxta substantiam, idest aeternitatem, immutabilitatem, bonitatem, haec eadem habet et filius. Procul hinc absint dialecticorum tendiculae; dicunt enim: ergo et pater est filius. Si autem dixisset: omnia quaecumque habet Deus, mea sunt, haberet occasionem impietas consurgendi; cum vero dixerit omnia quae habet mea sunt, patris nomine se filium declaravit, paternitatem qui filius erat non usurpavit; quamvis et ipse per adoptionis gratiam multorum sanctorum sit pater
Hilarius de Trin
Non ergo in incerto dominus reliquit, utrum ex patre an ex filio spiritus Paraclitus esse putetur: a filio enim accepit quod ab illo mittitur, et a patre procedit. Et interrogo utrum idipsum sit a filio accipere quod a patre procedere. Certe idipsum atque unum esse existimabitur a filio accipere, quod si acciperet a patre; cum enim ait omnia quaecumque habet pater, sua esse, et idcirco dixisse, de suo accipiendum esse, docet etiam a patre accipienda, a se tamen accipi, quia omnia quae patris sunt, sua sunt. Non habet haec unitas diversitatem; nec differt a quo acceptum sit, quod datum a patre, datum referatur a filio
16:16
St John Chrysostom † AD 407 Hom. lxxix
Our Lord after having relieved the spirits of the disciples by the promise of the Holy Spirit, again depresses them: A little while, and ye shall not see Me. He does this to accustom them to the mention of His departure, in order that they may bear it well, when it does come. For nothing so quiets the troubled mind, as the continued recurrence to the subject of its grief.
St Bede † AD 735 Hom. 1. Dom. See. Par. Oct. Pasch.
He saith, A little while, and ye shall not see Me, alluding to His going to be taken that night by the Jews, His crucifixion the next morning, and burial in the evening, which withdrew Him from all human sight.
St John Chrysostom † AD 407 Hom. lxxix. 1
But then, if one examines, these are words of consolation: Because I go to the Father. For they shew that His death was only a translation: and more consolation follows: And again, a little while, and ye shall see Me: an intimation this that He would return, and after a short separation, come and live with them for ever.
St Augustine † AD 430 Tr. c. 1
The meaning of these words however was obscure, before their fulfilment; Then said some of His disciples among themselves, What is this that He saith unto us, A little while, and ye shall not see Me: and again, a little while, and ye shall see Me: and, Because I go to the Father.
St John Chrysostom † AD 407 Hom. lxxix. 1
Either sorrow had confused their minds, or the obscurity of the words themselves prevented their understanding them, and made them appear contradictory. If we shall see Thee, they say, how goest Thou? If Thou goest, how shall we see Thee? What is this that He saith unto us, A little while? We cannot tell what He saith.
St Augustine † AD 430 Tr. ci. 1
For above, because He did not say, A little while, but simply, I go to the Father, He seemed to speak plainly. But what to them was obscure at the time, but by and by manifested, is manifest to us. For in a little while He suffered, and they did not see Him; and again, in a little while He rose again, and they saw Him. He says, And ye shall see Me no more; for the mortal Christ they saw no more.
Alcuin † AD 804
Or thus, It will be a little time during which ye will not see Me, i. e. the three days that He rested in the grave; and again, it will be a little time during which ye shall see Me, i. e. the forty days of His appearance amongst them, from His Passion to His ascension. And ye shall see Me for that little time only, Because I go to the Father; for I am not going to stay always in the body here, but, by that humanity which I have assumed to ascend to heaven. It follows; Now Jesus knew that they were desirous to ask Him, and said unto them, Do ye enquire among yourselves of that I said, A little while, and ye shall not see Me: and again, a little while, and ye shall see Me? Verily, verily, I say unto you, That ye shall weep and lament. Their merciful Master, understanding their ignorance and doubts, replied so as to explain what He had said.
St Augustine † AD 430 Tr. ci
Which must be understood thus, viz. that the disciples sorrowed at their Lord’s death, and then immediately rejoiced at His resurrection. The world (i. e. the enemies of Christ, who put Him to death) rejoiced just when the disciples sorrowed, i. e. at His death: Ye shall weep and lament, but the world shall rejoice; and ye shall be sorrowful, but your sorrow shall be turned into joy.
Alcuin † AD 804
But this speech of our Lord’s is applicable to all believers who strive through present tears and afflictions to attain to the joys eternal. While the righteous weep, the world rejoiceth; for having no hope of the joys to come, all its delight is in the present.
St John Chrysostom † AD 407 Hom. lxxix
Then He shews that sorrow brings forth joy, short sorrow infinite joy, by an example from nature; A woman when she is in travail hath sorrow, because her hour is come; but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world.
St Augustine † AD 430 Tr. ci
This comparison does not seem difficult to understand. It was one which lay near at hand, and He Himself immediately shews its application. And ye now therefore have sorrow; but I will see you again, and your heart shall rejoice. The bringing forth is compared to sorrow, the birth to joy, which is especially true in the birth of a boy. And your joy no man taketh from you: their joy is Christ. This agrees with what the Apostle saith, Christ being risen from the dead dieth no more. (Rom. 6:9)
St John Chrysostom † AD 407 Hom. lxxix
By this example He also intimates that He loosens the chains of death, and creates men anew. He does not say however that she should not have tribulation, but that she should not remember it; so great is the joy which follows. And so is it with the saints. He saith not, that a boy is born, but that a man, a tacit allusion to His own resurrection.
St Augustine † AD 430 Tr. ci. 6
To this joy it is better to refer what was said above, A little while and ye shall not see Me, and again, a little while and ye shall see Me. For the whole space of time that this world continues is but a little while. Because I go to the Father, refers to the former clause, a little while and ye shall not see Me, not to the latter, a little while and ye shall see Me. His going to the Father was the reason why they would not see Him. So to them who then saw Him in the body He says, A little while and ye shall not see Me; for He was about to go to the Father, and mortals would thenceforth never see Him again, as they saw Him now. The next words, A little while and ye shall see Me, are a promise to the whole Church. For this little while appears long to us while it is passing, but when it is finished we shall then see how little a time it has been.
Alcuin † AD 804
The woman is the holy Church, who is fruitful in good works, and brings forth spiritual children unto God. This woman, while she brings forth, i. e. while she is making her progress in the world, amidst temptations and afflictions, hath sorrow because her hour is come; for no one ever hated his own flesh.
St Augustine † AD 430 Tr. ci. 6
Nor yet in this bringing forth of joy, are we entirely without joy to lighten our sorrow, but, as the Apostle saith, we rejoice in hope: (Rom. 12:12) for even the woman, to whom we are compared, rejoiceth more for her future offspring, than she sorrows for her present pain.
Alcuin † AD 804
But as soon as she is delivered, i. e. when her laborious struggle is over, and she has got the palm, she remembereth no more her former anguish, for joy at reaping such a reward, for joy that a man is born into the world. For as a woman rejoiceth when a man is born into the world, so the Church is filled with exultation when the faithful are born into life eternal.
St Bede † AD 735 in Hom. Dom. Sec. post. vet. Pasch.
Nor should it appear strange, if one who departeth from this life is said to be born. For as a man is said to be born when he comes out of his mother’s womb into the light of day, so may he be said to be born who from out of the prison of the body, is raised to the light eternal. Whence the festivals of the saints, which are the days on which they died, are called their birthdays.
Alcuin † AD 804
I will see you again, i. e. I will take you to Myself. Or, I will see you again, i. e. I shall appear again and be seen by you; and your heart shall rejoice.
St Augustine † AD 430 Tr. ci. 5
This fruit indeed the Church now yearneth for in travail, but then will enjoy in her delivery. And it is a male child, because all active duties are for the sake of devotion; for that only is free which is desired for its own sake, not for any thing else, and action is for this end. This is the end which satisfies and is eternal: for nothing can satisfy but what is itself the ultimate end. Wherefore of them it is well said, Your joy no man taketh from you.
The Latin text
Chrysostomus in Ioannem
Postquam dominus discipulos relevavit per ea quae de spiritu sancto promisit, rursus eorum oppressit sensum dicens modicum et iam non videbitis me. Hoc autem facit, ut assuefaciat eos per tristium auditionem, bene ferre suam separationem: eam enim quae dolet animam, et a tristitia multa detinetur, nihil ita consuevit quietare, ut quae tristitiam pariunt verba revoluta continue
Beda
Dicit enim modicum et iam non videbitis me; quia tentus est nocte illa a Iudaeis, et in mane crucifixus et vespere sepultus ab humanis est seclusus obtutibus
Chrysostomus
Si vero quis diligenter scrutabitur, hoc consolationis est dicere quoniam ad patrem vado: hoc enim est ostendere quod non perierit, sed mors eius translatio sit; et aliam consolationem eis imposuit cum adiecit et iterum modicum, et videbitis me: ostendens quoniam et redibit, et in pauco erit separatio, et continua quae cum eis coexistentia
Augustinus in Ioannem
Haec autem verba domini obscura erant discipulis, antequam id quod dicit esset impletum; unde sequitur dixerunt ergo ex discipulis eius ad invicem: quid est hoc quod dicit nobis: modicum et non videbitis me, et iterum modicum et videbitis me quia vado ad patrem?
Chrysostomus
Hoc autem non intelligebant, aut propter tristitiam, quae amovebat a mente eorum ea quae dicebantur, aut propter immanifestationem eorum quae dicebantur: idcirco videbatur eis duo contraria ponere, non existentia contraria. Si enim videbimus te, aiunt, quomodo vadis? Si vero vadis, qualiter et videbimus? Propterea dicunt quid est hoc quod dicit nobis: modicum? Nescimus quid loquitur
Augustinus
Nam in praecedentibus, quia non dixerat modicum, sed dixerat ad patrem vado, aperte illis visus est loqui. Nunc ergo quod illis tunc obscurum fuit, et mox manifestatum est, iam nobis utique manifestum est. Post paululum enim passus est, et non viderunt eum; rursus post paululum resurrexit, et viderunt eum. Dicit autem et iam non videbitis me; quia scilicet mortalem Christum ulterius non viderunt
Alcuinus
Vel aliter. Modicum tempus est futurum quo non videbitis me, idest illud triduum quo in sepulchro quievit; et iterum est modicum futurum tempus quo videbitis me, idest illi quadraginta dies, in quibus eis saepius post passionem suam usque ad tempus ascensionis suae apparuit; et ideo illo modico tempore videbitis me, quia vado ad patrem: quia non semper in terra corporaliter sum mansurus, sed per humanitatem quam assumpsi, ascensurus in caelum. Sequitur cognovit autem Iesus quia volebant eum interrogare, et dixit eis: de hoc quaeritis inter vos, quia dixi vobis: modicum et non videbitis me. Amen, amen, dico vobis, quia plorabitis et flebitis vos. Ignorantiam ipsorum pius magister intelligens, secundum illorum dubitationem respondit, quasi expositurus quid esset quod dixit
Augustinus
Quod sic accipi potest, quia contristati sunt discipuli de morte domini, et confestim de resurrectione laetati. Mundus autem (quo nomine significati sunt inimici, a quibus Christus occisus est) tunc utique laetatus est occiso Christo, quando sunt discipuli contristati; unde sequitur mundus autem gaudebit, vos autem contristabimini; sed tristitia vestra vertetur in gaudium
Alcuinus
Sed et cunctis fidelibus convenit hic sermo domini, qui per lacrymas pressurasque praesentes ad gaudia aeterna contendunt. Flentibus autem iustis, mundus gaudet, quia in praesenti delectantur, alterius vitae nulla gaudia sperantes
Chrysostomus
Deinde ostendens quoniam tristitia parit gaudium, et quoniam tristitia brevis, laetitia vero infinita est, ad exemplum venit mundanum, dicens mulier cum parit, tristitiam habet, quia venit hora eius; cum autem pepererit puerum, iam non meminit pressurae propter gaudium, quia natus est homo in mundum
Augustinus
Ista similitudo ad intelligendum non videtur esse difficilis; quoniam comparatio eius in promptu est, eodem ipso exponente cur dicta sit; nam sequitur et vos igitur nunc quidem tristitiam habetis. Iterum autem videbo vos, et gaudebit cor vestrum. Parturitio quippe tristitiae, partus autem gaudio comparatur; quod tunc magis esse consuevit quando non puella, sed puer nascitur. Quod vero subdit et gaudium vestrum nemo tollet a vobis, quia gaudium ipsorum ipse Iesus est, significat quod ait apostolus: Christus resurgens ex mortuis iam non moritur
Chrysostomus
Significat etiam praedicto exemplo quoniam solvit ipse mortis pressuras, et novum hominem regenerans esse fecit. Et non dixit quoniam non erit ei tribulatio, sed neque meminit eius: tantum est quod succedit gaudium; ita erit et sanctis. Et non dixit: quoniam natus est puer, sed: quoniam homo, occulte suam resurrectionem insinuans
Augustinus
Vel de futuris visione et gaudio, quae superius dicta sunt, melius existimo intelligi modicum et iam non videbitis me: modicum enim est hoc totum spatium quo praesens pervolat saeculum; ideo namque addidit quia vado ad patrem: quod ad superiorem sententiam referendum est, ubi ait modicum et iam non videbitis me; non ad posteriorem ubi ait modicum et videbitis me. Eundo quippe ad patrem, facturus erat ut eum non viderent. Illis ergo ait modicum et iam non videbitis me, qui eum tunc corporaliter videbant: quia iturus erat ad patrem et eum deinceps mortales visuri non erant qualem cum ista loquebatur videbant. Quod vero addidit et iterum modicum et videbitis me, universae promisit Ecclesiae. Hoc autem modicum longum nobis videtur, quoniam adhuc agitur; cum finitum fuerit, tunc sentiemus quam modicum fuerit
Alcuinus
Mulier autem sancta Ecclesia est, propter fecunditatem bonorum operum, et quia spiritales Deo filios generat. Haec mulier dum parit, idest dum in mundo virtutum profectibus insistit, dum undique tentatur et affligitur, tristitiam habet de hoc, quia venit hora eius ut patiatur: quia nemo carnem suam odio habuit
Augustinus in Ioannem
Nec tamen in huius gaudii parturitione sine gaudio tristes sumus; sed, sicut apostolus ait: spe gaudentes; quia et ipsa mulier parturiens, cui comparati sumus, plus gaudet de mox futura prole quam tristis est de praesenti dolore
Alcuinus
Sed cum peperit, idest cum devicto laborum certamine ad palmam pervenerit, iam non meminit pressurae praecedentis, propter gaudium perceptae retributionis, quia natus est homo in mundum. Sicut enim mulier nato in hoc mundo homine laetatur, ita Ecclesia, nato in vitam aeternam fidelium populo, exultatione repletur
Beda
Nec novum debet videri si natus dicatur qui ex hac vita migraverit: sicut enim consuete nasci dicitur cum quis de utero matris procedens in hanc lucem ingreditur, ita potest natus appellari qui solutus a vinculis carnis, ad lucem aeternam sublimatur: unde sanctorum solemnia, non funebria, sed natalitia vocantur
Alcuinus
Quod autem dicit iterum videbo vos, idest assumam vos ad meipsum. Vel iterum videbo vos; idest, iterum videndus apparebo; et gaudebit cor vestrum
Augustinus
Hunc enim totius laboris sui fructum Ecclesia nunc parturit desiderando, tunc est paritura cernendo. Et ideo masculum, quoniam ad istum fructum contemplationis, cuncta officia referuntur actionis; solus enim liber est qui propter se appetitur, et non refertur ad aliud: huic servit actio. Ad hoc enim refertur quidquid bene agitur: ibi est finis qui sufficit nobis: aeternus igitur erit. Neque enim finis nobis sufficit nisi cuius nullus est finis. De hoc igitur quod sufficit nobis rectissime audivimus gaudium vestrum nemo tollet a vobis
16:23
St John Chrysostom † AD 407 Hom. lxxix
Again our Lord shews that it is expedient that He should go: And in that day shall ye ask Me nothing.
St Augustine † AD 430 Tr. ci. 4
The word ask here means not only to seek for, but to ask a question: the Greek word from which it is translated has both meanings.
St John Chrysostom † AD 407 Hom. lxxix
He says, And in that day, i. e. when I shall have risen again, ye shall ask Me nothing, i. e. not say to Me, Shew us the Father, and, Whither goest Thou? since ye will know this by the teaching of the Holy Ghost: or, Ye shall ask Me nothing, i. e. not want Me for a Mediator to obtain your requests, as My name will be enough, if you only call upon that: Verily, verily, I say unto you, Whatsoever ye shall ask the Father in My Name, He will give it you. Wherein He shews His power; that neither seen, or asked, but named only to the Father, He will do miracles. Do not think then, He saith, that because for the future I shall not be with you, that you are therefore forsaken: for My name will be a still greater protection to you than My presence: Hitherto have ye asked nothing in My Name: ask, and ye shall receive, that your joy may be full.
Theophylact † 1107
For when your prayers shall be fully answered, then will your gladness be greatest.
St John Chrysostom † AD 407 Hom. lxxix
These words being obscure, He adds, These things have I spoken to you in proverbs, but the time cometh when I shall no more speak unto you in proverbs: for forty days He talked with them as they were assembled, speaking of the kingdom of God. And now, He says, ye are in too great fear to attend to My words, but then, when you see Me risen again, you will be able to proclaim these things openly.
Theophylact † 1107 adhuc.
He still cheers them with the promise that help will be given them from above in their temptations: At that day ye shall ask in My Name. And ye will be so in favour with the Father, that ye will no longer need my intervention: And I say not unto you that I will pray the Father for you, for the Father Himself loveth you. But that they might not start back from our Lord, as though they were no longer in need of Him, He adds, Because ye have loved Me: as if to say, The Father loves you, because ye have loved Me; when therefore ye fall from My love, ye will straightway fall from the Fathers love.
St Augustine † AD 430 Tr. cii
But does He love us because we love Him; or rather do not we love Him, because He loved us? This is what the Evangelist says, Let us love God, because God first loved us. (1 John 4:19) The Father then loves us, because we love the Son, (Diligamus Deum, Vulg.) it being from the Father and the Son, that we receive the love from the Father and the Son. He loves what He has made; but He would not make in us what He loved, except He loved us in the first place.
St Hilary † AD 367 vi. de. Trin. c. 31
Perfect faith in the Son, which believes and loves what has come forth from God, and deserveth to be heard and loved for its own sake, this faith confessing the Son of God, born from Him, and sent by Him, needeth not an intercessor with the Father: wherefore it follows, And have believed that I came forth from God. His nativity and advent are signified by, I came forth from the Father, and am come into the world. The one is dispensation, the other nature. To have come from the Father, and to have come forth from God, have not the same meaning; because it is one thing to have come forth from God in the relation of Sonship1, another thing to have come from the Father into this world to accomplish the mystery2 of our salvation. Since to come forth from God is to subsist as His Son3, what else can He be but God.
St John Chrysostom † AD 407 Hom. lxxix
As it was consolatory to them to hear of His resurrection, and how He came from God, and went to God, He dwells again and again on these subjects: Again I leave the world, and go to the Father. The one was a proof that their faith in Him was not vain: the other that they would still be under His protection.
St Augustine † AD 430 Tr. cii
He came forth from the Father, because He is of the Father; He came into the world, because He shewed Himself in the body to the world. He left the world by His departure in the body, and went to the Father by the ascension of His humanity, nor yet in respect of the government of His presence, left the world; just as when He went forth from the Father and came into the world, He did so in such wise as not to leave the Father. But our Lord Jesus Christ, we read, was asked questions, and petitioned after His resurrection: for when about to ascend to Heaven He was asked by His disciples when He would restore the kingdom to Israel; when in Heaven He was asked by Stephen, to receive his spirit. And who would dare to say that as mortal He might be asked, as immortal He might not? I think then that when He says, In that day ye shall ask Me nothing, He refers not to the time of His resurrection, but to that time when we shall see Him as He is: which vision is not of this present life, but of the life everlasting, when we shall ask for nothing, ask no questions, because there will remain nothing to be desired, nothing to be learnt.
Alcuin † AD 804
This is His meaning then: In the world to come, ye shall ask Me nothing: but in the mean time while ye are travelling on this wearisome road, ask what ye want of the Father, and He will give it you: Verily, verily, I say unto you, Whatsoever ye shall ask the Father in My Name, He will give it you.
St Augustine † AD 430 Tr. cii
The word whatsoever, must not be understood to mean any thing, but something which with reference to obtaining the life of blessedness is not nothing. That is not sought in the Saviour’s name, which is sought to the hindering of our salvation; for by, in My name, must be understood not the mere sound of the letters or syllables, but that which is rightly and truly signified by that sound. He who holds any notion concerning Christ, which should not be held of the only Son of God, does not ask in His name. But he who thinks rightly of Him, asks in His name, and receives what he asks, if it be not against his eternal salvation: he receives when it is right he should receive; for some things are only denied at present in order to be granted at a more suitable time. Again, the words, He will give it you, only comprehend those benefits which properly appertain to the persons who ask. All saints are heard for themselves, but not for all; for it is not, will give, simply, but, will give you; what follows: Hitherto have ye asked nothing in My name, may be understood in two ways: either that they had not asked in His name, because they had not known it as it ought to be known; or, Ye have asked nothing, because with reference to obtaining the thing ye ought to ask for, what ye have asked for is to be counted nothing. That therefore they may ask in His name not for what is nothing, but for the fulness of joy, He adds, Ask and ye shall receive, that your joy may be full. This full joy is not carnal, but spiritual joy; and it will be full, when it is so great that nothing can be added to it.
St Augustine † AD 430 1. de Trin. c. 8
And this is that full joy, than which nothing can be greater, viz. to enjoy God, the Trinity, in the image of Whom we are made.
St Augustine † AD 430 Tr. cii
Whatsoever then is asked, which appertained to the getting this joy, this must be asked in the name of Christ. For His saints that persevere in asking for it, He will never in His divine mercy disappoint. But whatever is asked beside this is nothing, i. e. not absolutely nothing, but nothing in comparison (computatione) with so great a thing as this. It follows: These things have I spoken unto you in proverbs: but the time cometh, when I shall no more speak unto you in proverbs, but I shall shew you plainly of the Father. The hour of which He speaks may be understood of the future life, when we shall see Him, as the Apostle saith, face to face, (1 Cor. 13:12) and, These things have I spoken to you in proverbs, of that which the Apostle saith, Now we see as in a glass darkly. But I will shew you that the Father shall be seen through the Son; For no man knoweth the Father save the Son, and he to whom the Son shall reveal Him. (Mat. 11:17)
St Gregory the Great † AD 604 xxx. Moral. viii.
When He declares that He will shew them plainly of the Father, He alludes to the manifestation about to take place of His own majesty, which would both shew His own equality with the Father, and the procession of the coeternal Spirit from both.
St Augustine † AD 430 Tr. cii. c. 3
But this sense seems to be interfered with by what follows: At that day ye shall ask in My name. What shall we have to ask for in a future life, when all our desires shall be satisfied? Asking implies the want of something. It remains then that we understand the words of Jesus going to make His disciples spiritual, from being carnal and natural beings. The natural man so understands whatever he hears of God in a bodily sense, as being unable to conceive any other. Wherefore whatever Wisdom saith of the incorporeal, immutable substance are proverbs to him, not that he accounts them proverbs, but understands them as if they were proverbs. But when, become spiritual, he hath begun to discern all things, though in this life he see but in a glass and in part, ye doth he perceive, not by bodily sense, not by idea of the imagination, but by most sure intelligence of the mind, perceive and hold that God is not body, but spirit: the Son sheweth so plainly of the Father, that He who sheweth is seen to be of the same nature with Him who is shewn. Then they who ask, ask in His name, because by the sound of that name they understand nothing but the thing itself which is expressed by that name. These are able to think that our Lord Jesus Christ, in so far as He is man, intercedes with the Father for us, in so far as He is God, hears us together with the Father: which I think is His meaning when He says, And I say not unto you that I will pray the Father for you. To understand this, viz. how that the Son does not ask the Father, but Father and Son together hear those who ask, is beyond the reach of any but the spiritual vision.
The Latin text
Chrysostomus in Ioannem
Rursus ostendit dominus quod expedit eum abire, cum dicit et in illo die me non rogabitis quidquam
Augustinus in Ioannem
Hoc verbum quod est rogare non solum petere, verum et interrogare significat; et Graecum Evangelium, unde hoc translatum est, tale habet verbum quod utrumque possit intelligi
Chrysostomus
Dicit ergo et in illo die, scilicet cum resurrexero, me non rogabitis quidquam, idest non dicetis: ostende nobis patrem, et: quo vadis? Quoniam scietis per spiritum sanctum. Vel non rogabitis me, idest, non indigebitis mediatore ad impetrandum; sed sufficiet nomen meum, quod invocantes, omnia accipietis; unde sequitur amen, amen, dico vobis, si quid petieritis patrem in nomine meo, dabit vobis. Ostendit autem nominis virtutem, si non visus neque rogatus, sed nominatus solum apud patrem facit mirabilia. Non ergo, ait, existimetis, quia de reliquo non ero vobiscum, vos derelictos esse; nomen enim meum maiorem dabit vobis securitatem; unde sequitur usque modo non petistis quidquam in nomine meo. Petite et accipietis, ut gaudium vestrum sit plenum
Theophylactus
Alacritas enim vestra tunc erit integerrima, cum ad vota vobis petita succedent
Chrysostomus
Quia obumbrata erant quae dicta sunt, subiunxit haec in proverbiis locutus sum vobis. Venit hora cum iam non in proverbiis loquar vobis: idest erit tempus quando scietis omnia manifeste; dicit autem resurrectionis tempus: sed palam de patre meo annuntiabo vobis: etenim quadraginta diebus disputavit cum eis congregatis, loquens de regno Dei. Et nunc, inquit, in timore existentes non attenditis his quae dicuntur; tunc autem resuscitatum videntes, poteritis palam omnia dicere
Theophylactus
Adhuc praebet illis fiduciam, quoniam recipient in tentationibus auxilium desuper, cum subdit in illo die in nomine meo petetis: adeo assero vobis patrem favere quod neque interventu meo ulterius indigebitis; unde subdit et non dico vobis quia ego rogabo patrem pro vobis: ipse enim pater amat vos. Porro ne resiliant a domino, velut eo ulterius non egentes subiungit quia vos me amastis; quasi dicat: ob hoc diligit vos pater, quia vos me dilexistis. Cum itaque excideritis ab amore meo, confestim et a paterno decidetis
Augustinus in Ioannem
Sed numquid ideo amat ille quia nos amamus, an potius quia ille amat, ideo nos amamus? Hoc ipse Evangelista dicit: nos diligamus, quia ipse prior dilexit nos. Amat ergo nos pater, quia nos amamus filium, cum a patre et filio accepimus, ut patrem amemus et filium. Amavit ipse quod fecit; sed non in nobis faceret quod amaret, nisi antequam id faceret, nos amaret
Hilarius de Trin
Caret etiam apud patrem intercessionis necessitate perfecta de filio fides, quae quod a Deo exierit, credit, atque amat, et per seipsam iam et audiri meretur et amari, natum ex Deo filium missumque confessa; unde sequitur et credidistis quia a Deo exivi. Nativitas itaque eius, et adventus ostenditur, cum subdit exivi a patre et veni in mundum. Alterum in dispensatione, alterum in natura est. A patre enim venisse et a Deo exisse, non est significationis eiusdem; cum aliud sit a Deo in substantiam nativitatis exisse, aliud a patre in hunc mundum ad consummanda salutis nostrae sacramenta venisse. Cum autem exire a Deo sit ex nativitate subsistere, quid aliud quam Deus esse posset?
Chrysostomus in Ioannem
Quia vero resurrectionis sermo non modicum eos mitigabat, et cum hoc audire quod a Deo exivit et illuc vadit, continue ea circumvolvit; unde sequitur iterum relinquo mundum et vado ad patrem. Nam hoc quidem certificabat quoniam recte in ipsum credebant: hoc vero quoniam sub munitione eius futuri erant
Augustinus
Exiit enim a patre, quia de patre est; in mundum venit, quia mundo suum corpus ostendit. Mundum reliquit corporali discessione, perrexit ad patrem hominis ascensione, nec mundum deseruit praesentiae gubernatione: quia sic in mundum venit exiens a patre ut non desereret patrem. Sed dominum Iesum Christum posteaquam resurrexit, et interrogatum legimus et rogatum: nam interrogatus est a discipulis ascensurus in caelum, quando regnum restitueret Israel; rogatus est a Stephano cum esset in caelo, ut spiritum eius susciperet. Et quis audeat dicere rogandum non esse immortalem, rogari debuisse mortalem? Puto ergo, quod dicit in illa die me non rogabitis quidquam, non ad illud tempus referendum esse quo resurrexit, sed ad illud quando videbimus eum sicuti est; quae visio non temporalis vitae est, sed aeternae, ubi iam nihil rogemus, nihil interrogemus, quia nihil desiderandum remanebit, nihil quaerendum latebit
Alcuinus
Sic ergo dicit: in futuro me non rogabitis quidquam; sed interim, dum in peregrinatione huius miseriae conversamini, si petieritis patrem, dabit vobis; unde subdit amen, amen, dico vobis: si quid petieritis patrem in nomine meo, dabit vobis
Augustinus
Hoc quod ait si quid, non quodlibet intelligitur, sed aliquid quod non in beatae vitae comparatione sit nihil. Non autem petitur in nomine salvatoris quidquid petitur contra rationem salutis: non enim sonum litterarum aut syllabarum, sed quod sono recte ac veraciter intelligitur, hic accipiendum est, cum dicit in nomine meo. Unde qui hoc sentit de Christo quod non est de unico filio Dei sentiendum, non petit in eius nomine. Qui vero quod est de illo sentiendum sentit, ipse in eius nomine petit, et accipit quod petit, si non contra suam salutem sempiternam petit; accipit autem quando debet accipere: quaedam enim non negantur, sed ut congruo dentur tempore differuntur. Ita sane intelligendum est, quod ait dabit vobis, ut ea beneficia significata sciantur his verbis quae ad eos qui petunt proprie pertinent. Exaudiuntur quippe omnes sancti pro seipsis, non autem pro omnibus, quia non utcumque dictum est dabit; sed dabit vobis. Quod autem sequitur, usque modo non petistis quidquam in nomine meo, duobus modis intelligi potest: vel quia in nomine meo non petistis, quod nomen non sicut cognoscendum est cognovistis; vel non petistis quidquam, quoniam in comparatione rei quam petere debuistis, pro nihilo habendum est quod petistis. Ut igitur in nomine eius non nihil, sed gaudium plenum petant, subdit petite, et accipietis, ut gaudium vestrum sit plenum. Hoc quod dicit gaudium plenum, non carnale, sed spirituale gaudium est; et quando tantum erit ut aliquid ei iam non sit addendum, tunc erit plenum
Augustinus de Trin
Hoc est autem plenum gaudium vestrum quo amplius non est, frui Deo, Trinitate, ad cuius imaginem facti sumus
Augustinus in Ioannem
Quidquid ergo petitur quod pertinet ad hoc gaudium consequendum, hoc est in nomine Christi petendum. Isto enim bono in petendo perseverantes sanctos suos nequaquam misericordia divina fraudabit. Quidquid autem aliud petitur, nihil petitur: non quia nulla res est, sed quia in tantae rei comparatione quidquid aliud concupiscitur, nihil est. Sequitur haec in proverbiis locutus sum vobis: venit hora cum iam non in proverbiis loquar vobis, sed palam de patre meo annuntiabo vobis. Possem dicere hanc de qua loquitur horam futurum saeculum intelligi, ubi videbimus palam quod apostolus dicit: facie ad faciem; ut quod ait haec in proverbiis locutus sum vobis, hoc sit quod ab apostolo dictum est: videmus nunc per speculum in aenigmate. Annuntiabo autem vobis quia per filium pater videbitur: neque enim patrem quis cognoscit nisi filius, et cui voluerit filius revelare
Gregorius Moralium
Palam quippe de patre annuntiare se asserit; quia per patefactam tunc maiestatis suae speciem, et quomodo ipse gignenti non impar oriatur, et quomodo utrorumque spiritus utrique coaeternus procedat ostendet
Augustinus
Sed istum sensum videtur impedire quod sequitur: in illo die in nomine meo petetis: in futuro enim saeculo quid petituri sumus, quando satiabitur in bonis desiderium nostrum? Petitio namque alicuius est indigentiae. Relinquitur itaque ut intelligatur Iesus discipulos suos de carnalibus vel animalibus spirituales esse facturus. Homo autem animalis sic audit quaecumque audit de Dei natura ut aliud quam corpus cogitare non possit. Ideo proverbia illi sunt quaecumque dicta sapientiae de incorporea immutabilique substantia; non quod tamquam proverbia deputet, sed quia sic cogitat quomodo qui proverbia solent audire, neque intelligere. Cum vero spiritalis coeperit omnia diiudicare, etiam si in hac vita velut per speculum et ex parte perspicit, tamen nullo corporis sensu, nulla imaginaria cogitatione, sed mentis certissima intelligentia, capit Deum non corpus esse, sed spiritum. Ita palam de patre annuntiante filio ut eiusdem substantiae conspiciatur et ipse qui annuntiat, nunc in eius nomine petunt qui petunt: quia in sono eius nominis non aliud quam res ipsa est quae hoc nomine vocatur, intelligunt. Hi possunt cogitare dominum nostrum Iesum Christum, inquantum homo est, pro nobis interpellare patrem; inquantum Deus est, nos exaudire cum patre: quod eum significasse arbitror, ubi ait et non dico vobis quia ego rogabo patrem pro vobis. Ad hoc quippe intuendum, quomodo non roget patrem filius, sed simul exaudiant rogantes pater et filius, non nisi spiritualis oculus mentis ascendit
16:29
St John Chrysostom † AD 407 Hom. lxxix
The disciples were so refreshed with the thought of being in favour with the Father, that they say they are sure He knows all things: His disciples said unto Him, Now speakest Thou plainly, and speakest no proverb.
St Augustine † AD 430 Tr. ciii
But why do they say so, when the hour in which He was to speak without proverbs was yet future, and only promised? Because, our Lord’s communications still continuing proverbs to them, they are so far from understanding them, that they do not even understand their not understanding them.
St John Chrysostom † AD 407 Hom. lxxix. 2
But since His answer met what was in their minds, they add, Now we are sure that Thou knowest all things. See how imperfect they yet were, after so many and great things now at last to say, Now we are sure &c. saying it too as if they were conferring a favour. And needest not that any man should ask thee; i. e. Thou knowest what offends us, before we tell Thee, and Thou hast relieved us by saying that the Father loveth us.
St Augustine † AD 430 Tr. ciii. 2
Why this remark? To one Who knew all things, instead of saying, Thou needest not that any man should ask Thee; it would have been more appropriate to have said, Thou needest not to ask any man: yet we know that both of these were done, viz. that our Lord both asked questions, and was asked. But this is soon explained; for both were for the benefit, not of Himself, but of those whom He asked questions of, or by whom He was asked. He asked questions of men not in order to learn Himself, but to teach them: and in the case of those who asked questions of Him, such questions were necessary to them in order to gain the knowledge they wanted; but they were not necessary to Him to tell Him what that was, because He knew the wish of the enquirer, before the question was put. Thus to know men’s thoughts beforehand was no great thing for the Lord, but to the minds of babes it was a great thing: By this we know that Thou camest, forth from God.
St Hilary † AD 367 vi. de Trin. c. 34
They believe that He came forth from God, because He does the works of God. For whereas our Lord had said both, I came forth from the Father, and, I am come into the world from the Father, they testified no wonder at the latter words, I am come into the world, which they had often heard before. But their reply shews a belief in and appreciation of the former, I came forth from the Father. And they notice this in their reply: By this we believe that Thou camest forth from God; not adding, and art come into the world, for they knew already that He was sent from God, but had not yet received the doctrine of His eternal generation. That unutterable doctrine they now began to see for the first time in consequence of these words, and therefore reply that He spoke no longer in parables. For God is not born from God after the manner of human birth: His is a coming forth from, rather than a birth from, God. He is one from one; not a portion, not a defection, not a diminution, not a derivation, not a pretension, not a passion, but the birth of living nature from living nature. He is God coming forth from God, not a creature appointed to the name of God; He did not begin to be from nothing, but came forth from an abiding (manente) nature. To come forth, hath the signification of birth, not of beginning.
St Augustine † AD 430 Tr. ciii
Lastly, He reminds them of their weak tender age in respect of the inner man. Jesus answered them, Do ye now believe?
St Bede † AD 735
Which can be understood in two ways, either as reproaching, or affirming. If the former, the meaning is, Ye have awaked somewhat late to belief, for behold the hour cometh, yea is now come, that ye shall be scattered every man to his home. If the latter, it is, That which ye believe is true, but behold the hour cometh, &c.
St Augustine † AD 430 Tr. ciii
For they did not only with their bodies leave His body, when He was taken, but with their minds the faith.
St John Chrysostom † AD 407 Hom. lxxix
Ye shall be scattered; i. e. when I am betrayed, fear shall so possess you, that ye will not be able even to take to flight together. But I shall suffer no harm in consequence: And yet I am not alone, because the Father is with Me.
St Augustine † AD 430 Tr. ciii
He wishes to advance them so far as to understand that He had not separated from the Father because He had come forth from the Father.
St John Chrysostom † AD 407 Hom. lxxix. 2
These things have I said unto you, that ye might have peace: i. e. that ye may not reject Me from your minds. For not only when I am taken shall ye suffer tribulation, but so long as ye are in the world: In the world ye shall have tribulation.
St Gregory the Great † AD 604 xxvi. Moral. c. xi.
As if He said, Have Me within you to comfort you, because you will have the world without you.
St Augustine † AD 430 Tract. ciii. 3
The tribulation of which He speaks was to commence thus, i. e. in every one being scattered to his home, but was not to continue so. For in saying, And leave Me alone, He does not mean this to apply to them in their sufferings after His ascension. They were not to desert Him then, but to abide and have peace in Him. Wherefore He adds, Be of good cheer.
St John Chrysostom † AD 407 Hom. lxxx
i. e. raise up your spirits again: when the Master is victorious, the disciples should not be dejected; I have overcome the world.
St Augustine † AD 430
When the Holy Spirit was given them, they were of good cheer, and, in His strength, victorious. For He would not have overcome the world, had the world overcome His members. When He says, These things have I spoken to you, that in Me ye might have peace, He refers not only to what He has just said, but to what He had said all along, either from the time that He first had disciples, or since the supper, when He began this long and wonderful discourse. He declares this to be the object of His whole discourse, viz. that in Him they might have peace. And this peace shall have no end, but is itself the end of every pious action and intention.
The Latin text
Chrysostomus in Ioannem
Quia discipulos hoc maxime respirare fecit quod erant patris amici, propterea dicunt se cognoscere quod omnia nosset; unde sequitur dicunt ei discipuli eius: ecce nunc palam loqueris, et proverbium nullum dicis
Augustinus in Ioannem
Cum autem adhuc promittatur futura illa hora in qua sine proverbiis locuturus est; cur isti hoc dicunt, nisi quia illa quae scit ipsis non intelligentibus esse proverbia, usque adeo non intelligunt, ut nec saltem non se intelligere intelligant?
Chrysostomus
Quoniam autem ad id quod in eorum mente erat respondit, subdunt nunc scimus quoniam scis omnia. Vides qualiter imperfecte se habebant, qui post tot et tanta demonstrata dicunt nunc scimus; et hoc dicunt tamquam ei quamdam gratiam tribuentes. Et non est opus tibi ut quis te interroget; hoc est, antequam audias, nosti ea quae scandalizant nos, et quiescere nos fecisti dicens quoniam pater vos amat
Augustinus
Quid ergo vult sibi quod ei quem sciebant nosse omnia, cum dicere debuisse videantur: non est opus tibi ut quidquam interroges, dicendum potius putaverunt non est opus tibi ut quis te interroget? Quod utrumque legimus factum: et interrogasse scilicet dominum, et interrogatum fuisse. Sed hoc cito solvitur: quia hoc non ei, sed illis potius opus erat quos interrogabat, vel a quibus interrogabatur. Neque enim aliquos ille interrogabat ut ab eis aliquid disceret, sed eos potius ut doceret: et qui interrogabant eum, volentes ab eo aliquid discere, illis profecto id opus erat ut scirent ab eo aliqua qui noverat omnia. Ille autem non opus habebat ut quod ab eo scire quisque vellet, per ipsius cognosceret interrogationem: quia priusquam interrogaretur, interrogatorum noverat voluntatem. Praevidere autem cogitationes hominum, magnum domino non erat, sed magnum parvulis erat, qui subdunt in hoc credimus quia a Deo existi
Hilarius de Trin
Per id enim credunt quod a Deo exiit, quia ea quae Dei sunt agit. Nam cum dominus utrumque dixisset, a Deo exivi, et a patre veni in hunc mundum, nihil admirationis in eo habuerunt quod frequenter audierunt: unde non addunt: a patre venisti in hunc mundum: sciebant enim a Deo missum, exisse tamen a Deo nesciebant. Inenarrabilem vero illam filii nativitatem per virtutem dicti istius intelligentes, tunc primum coeperunt advertere, cum illum sine proverbiis profiterentur esse locutum. Non enim per consuetudinem humani partus Deus ex Deo nascitur, cuius a Deo exitio potius quam partus est. Est enim unus ex uno: non est portio, non est defectio, non est diminutio, non derivatio; non est protensio, non passio, sed viventis naturae ex vivente nativitas est. Deus ex Deo exiens est, non creatura in Dei nomine electa, non ut esset coepit ex nihilo; sed exiit a manente, et exiisse significationem habet nativitatis, non inchoationis
Augustinus
Denique de ipsa eorum aetate adhuc secundum interiorem hominem parva et infirma eos admonet; unde subditur respondit eis Iesus: modo creditis
Beda
Quod duobus modis pronuntiari potest; affirmando scilicet et insultando. Si insultando, hic est sensus: tardius ad credendum evigilastis: ecce enim venit hora ut dispergamini unusquisque in propria et cetera. Si affirmando, sensus est: verum est quod creditis; sed ecce venit hora ut dispergamini unusquisque in propria, et me solum relinquatis
Augustinus in Ioannem
Non enim quando comprehensus est, tantummodo carne sua eius carnem, verum etiam mente reliquerunt fidem
Chrysostomus in Ioannem
Dicit autem dispergamini, scilicet quando tradar: tantum enim vobis dominabitur timor ut neque simul possitis recedere. Sed ego ex hoc nullum patiar malum; unde subdit et non sum solus, quia pater mecum est
Augustinus
Ad hoc intelligendum eos volebat extendi et crescere ne sic a patre filium cogitarent exisse ut putarent etiam recessisse. Deinde sermonem concludit dicens haec locutus sum vobis, ut in me pacem habeatis
Chrysostomus
Idest, ut non abiciatis me a mente vestra. Non enim nunc solum quando comprehendar, fient vobis adversa, sed donec eritis in mundo pressuram habebitis, idest tribulationem; et hoc est quod subdit in mundo pressuram habebitis
Gregorius Moralium
Quasi dicat: sit vobis de me interius quod consolando reficiat, quia erit de mundo exterius, quod saeviendo graviter premat
Augustinus
Illud initium habitura fuerat ista pressura de quo dicit venit hora ut dispergamini unusquisque in propria; sed non eo modo erat perseveratura: quod enim adiunxit, et me solum relinquatis, non vult eos tales esse in consequenti pressura, quam post eius ascensionem fuerant in mundo habituri, ut relinquant eum, sed ut in illo pacem habeant permanentes in eo; unde sequitur sed confidite
Chrysostomus
Idest, resurgite mente: magistro enim superante inimicos, non oportet discipulos anxiari; unde subdit quia ego vici mundum
Augustinus
Dato autem spiritu sancto confiderunt, et vicerunt, non nisi in illo: non enim vicisset ille mundum, si membra eius vinceret mundus. Cum autem dicitur haec locutus sum vobis, ut in me pacem habeatis, non recentiora paulo ante ab eo dicta, sed omnia debemus accipere: sive quaecumque illis locutus est ex quo eos coepit habere discipulos, sive ex quo post coenam exorsus est hunc mirabilem prolixumque sermonem. Hanc enim causam commendavit sermonis sui, ut in illo pacem haberent. Haec pax finem temporis non habebit; sed omnis piae nostrae intentionis actionisque finis ipsa erit
16:1
CHAPTER 16 Ver. 1. These things have I spoken unto you, that ye should not be offended. (1.) Some think that this refers to Matt. xxvi. 31, All ye shall be offended because of Me this night. And that the meaning is, I have foretold you, that ye would flee away, when ye shall see Me taken: and I did so, in order that your shock and trouble of mind might be less, when it came to pass; and that thus ye might regain your courage and come back to Me. (2.) S. Cyril (x. 34), Maldonatus, and others, refer these words to the persecutions which Christ just before said were impending on the Apostles. And He did so that they might strengthen themselves against them. For evils which come unexpectedly, greatly stagger even brave men, while those which are foreseen take less effect. (3.) Bede, Euthymius, and others refer the words to the Holy Spirit Who had just been spoken of, thus explaining them, I have spoken these things of the Holy Spirit Who will come to you, in order that ye may not be offended when ye see yourselves assailed by persecutions, but may boldly withstand them with the thought that the Holy Spirit will render you His aid. S. Augustine says (in loc.) much the same: "Having promised the Holy Spirit, by whose operation they would become His witnesses, He rightly added, These things have I spoken unto you; for when the love of God is shed abroad in our hearts by the Holy Spirit which is given us, great peace is theirs who love the Law of God (Psa 119:165), so that they are not offended." (4.) Toletus, Ribera, and others, by the last two explanations, give the best meaning: "I have said all these things about persecution and the hatred of the world, and also of the coming of the Holy Spirit to strengthen you, that ye may not stumble in the way of eternal life in which ye are walking, and fall away from Me, as though I did not foresee, or were unwilling to warn you, or as if your sufferings were intolerable, and had befallen you unexpectedly. He removes therefore from the Apostles a stumbling-block, and ground of offence, both by forewarning them of the danger, and by promising the aid of the Holy Spirit to withstand it." The Syriac and the Arabic connect this verse with what follows by the word "for," meaning thereby that persecutions would be a ground of offence. Ver. 2. They shall put you out of the synagogue. The assembly of the Jews was called a synagogue, as was also the place of the assembly. For God had ordained that there should be only one Temple in Judea, where sacrifices were to be offered. And this could not contain all the Jews, nor could they all attend it weekly. Accordingly the Jews had one or more Synagogues in every city (in Jerusalem at the time of its destruction there were 480) which the people frequented weekly, only to pray, and to hear the Law expounded by the scribes. They seem to have been set up in the time of the judges. To be put out of the synagogue was accordingly the same as being excommunicated (see ch. ix.) But Christ here promised His Church to the Apostles, when the Jews excommunicated them.
16:2
But the time cometh, that whoso killeth you will think that he doeth God service. Maldonatus takes "but" to mean "because" from the Hebrew word ki being so translated by the LXX. Service, the service that is, which is due to God alone. Both Jews and Gentiles will offer you up as a sacrifice to God, counting you the offscouring of all things (1Co 4:23). Moreover, S. Augustine (in loc) thinks that this was said to console the Apostles. The Jews will cast you out, but I will gather you, and ye will convert so vast a multitude of men to Me, that the Jews, fearing the desertion of the Temple and the Law, would kill you, considering that they would thus greatly honour God, by killing you in their defence. The martyrs of Lyons considered that this was fulfilled in their case (see Euseb. v. i.), quoting this very text. Christ here foretells the persecutions of the Roman Emperors for three hundred years, in which more than 200,000 Christians were martyred. They were led to this by various motives. As though fearing the destruction of their empire which rested in their hereditary religion. As regarding with abhorrence the worship of a crucified man which the Apostles taught. As seeing their own vices and impurities uprooted by the Apostles. As persuaded by their priests that the Christian religion was the cause of all public calamities. Ver. 3. And these things will they do unto you, because they have not known the Father nor Me. He says this not to excuse the persecutors, but rather to comfort the Apostles. "The reason why Jews and Gentiles will persecute you, He would say, is because they refuse to acknowledge Me as the Son of God the Father, though established by countless miracles. And therefore their ignorance only aggravates their guilt. But it will be a consolation to you in your persecutions, that ye know Me and My Father, and are suffering for both Our sakes. For if it is glorious to die for one's country, it is much more glorious to die for God." So S. Augustine. S. Chrysostom adds this, "If a prince or his ambassador enters a city, unattended and consequently not known, and is treated with indignity, he cares little for it, for when his retinue arrives, he will make himself known, and put to shame those who derided him." Ver. 4. But these things have I told you, that when the hour shall come, ye may remember that I told you of them. (1.) S. Cyril (x. 13) supplies the connection thus. I have not said these things to enervate you, but that, remembering I told you them before, your faith may be more firm and established in the time of peril. (2.) Rupertus, without supplying anything, explains the words more closely: "I tell you these things now in order that ye may remember what I promised, that in all your sufferings not a hair of your head shall perish, and that though your enemies kill your bodies, ye shall in patience possess your souls." The latter part is not applicable, for, Christ reminds them only of what He had just said. (4.) Ribera and Maldonatus give the genuine meaning: "Ye shall suffer these things, but I give you this remedy against them; that you should remember Me, that as being God, they could not escape my notice, and that I could have prevented them, had I so willed. And that you should therefore rely on Me as God, believing that I will be with you, and so strengthen you that ye may be able to overcome all adversities, and that I may crown you afterwards with the martyr's chaplet." S. Augustine, Bede, and Rupert read "the hour for these things." S. Chrysostom, Theophylact, and Euthymius much more correctly, "remember them." Ver. 5. But these things I said not unto you at the beginning, because I was with you. Christ here answers an implied objection of the Apostles, Why did you not tell us this at the first, that we might see whether it were expedient or not for us to follow Thee? He answers, that He did it purposely, both because they could not as yet understand these things, and also because He was with them to guide and protect them. But that now, when He was about to leave them to themselves, He would still strengthen them by His grace, and enlighten them by the Holy Spirit Whom He would send them. But what were those things which He then first told the Apostles? (1.) S. Augustine (in loc.) understands the whole passage to refer only to the coming of the Holy Ghost as the other Comforter, when He was gone. For His words refer not only to the coming of the Holy Ghost, but also to the persecutions He had foretold. (2.) The Gloss applies it to all Christ's words of consolation which (said He) I did not speak before, because I was Myself present to comfort you. This is too vague an explanation. (3.) Jansen and Maldonatus think that S. Matt. (ch. x.) spoke by anticipation. For (1.) The Apostles, when first sent forth, did not suffer any persecution. (2.) It could not refer to Gentile persecutions, for they were forbidden to go to them. (3.) S. Mark and S. Luke state that they were spoken at another time, and in diverse places from whence it is inferred that they were spoken after the Resurrection, but inserted, as they were by S. Matthew, from their close connection with the subject in hand. Ribera and Toletus expound this view at great length, but their arguments are not convincing. It may be explained most simply by saying, that though Christ had said something about persecutions, yet He did not speak of them particularly nor describe their severity and atrocity; for instance, He did not foretell their being cast out of the synagogues, as He does here; nor yet the martyrdom they would all of them suffer; nor yet that their murderers would be supposed to do God service; nor again that these persecutions would soon come upon them. S. Chrysostom, Theophylact, Euthymius, Toletus, Ribera, and others, add to this (from S. Augustine) that He did not mention the promised aid of the Holy Spirit, as He does here.
16:5
Because I was with you. And bore in My own Person all the hatred and revilings of the Jews. But now, when I am gone, they will assail you on My account. I therefore forewarn you, that ye may be forearmed, and I will also send My Holy Spirit to protect and arm you on every side. Morally. Hence learn that God does not in the beginning reveal the difficulties, temptations, and trials of those whom He calls, lest they should shrink back. But when they are confirmed and strengthened in their calling, He sends them upon them, or permits them to be sent, by the world, the flesh, and the devil, in order to train them as His soldiers for the battle, that thus they may learn to conquer, and that He may crown them as conquerors. As it was said (Exo 13:17) to the Hebrews, on going out of Egypt. For this reason He preserves novices in religion from temptation, and soothes them with spiritual consolation, as a mother gives suck to her infant.
But now I go My way to Him that sent Me. By My Cross and Death I am going to My Resurrection and to My glorious Ascension, and return to My Father.
And none of you asketh Me, Whither goest Thou? For though Thomas asked Him that very question, yet neither he nor anyone understood the answer of Christ, which was sufficiently obscure, nor did any one ask Christ to explain its meaning more fully, so absorbed were they all by their sorrow at His coming departure. So S. Cyril, Euthymius, Maldonatus, Jansen, and others. Christ therefore quietly reproves the Apostles for not asking Him more on the subject, as, e.g., Where He was going; to what joys, glory, and kingdom; what aid He would send them from thence; what rewards He would give. For this knowledge would assuredly have lessened their sorrow, if it did not entirely remove it. Ver. 6. But because I have said these things to you, sorrow hath filled your heart. Maldonatus explains "but" by "for," i.e., This (your sorrow) is the reason why ye ask Me not. But Toletus explains it by "Nay, rather," meaning "Ye not only do not ask Me, but more than this, ye are overwhelmed with sorrow." But it is simpler to understand as conveying a tacit reproof for being so given up to sorrow, as to have no courage to ask Him that which would have alleviated their sorrow, and would have been to them the greatest consolation and joy: namely, that He was going to the Father, and would send His Holy Spirit to prepare a place for them in heaven. Ver. 7. Nevertheless I tell you the truth, it is expedient for you that I go away. (1.) S. Chrysostom (Hom. lxxvii.) explains it thus, "I say not this to please you, but though you will be made more sorrowful, you must hear what is expedient. Ye indeed would wish Me to be near, but utility demands the contrary. But it is the duty of one who loves, when he learns the utility, not to allow his beloved ones to be deprived of it." And S. Cyril (x. 39) almost in the same words, "I perceive that ye are affected with great sorrow, because I have resolved to go away. And that too, not unreasonably, especially when ye hear that great tribulations will befall you. But since utility is to be preferred to what is pleasant, I will make known to you the truth." Christ does not here oppose "truth" to grace, but to sorrow, and makes truth refer to the consolation of the Apostles. For He says this to take away their sorrow by the joyful message of consolation. Ye are sorrowful (He would say) at My departure, as if it were your greatest loss. But be assured, both that ye have sorrow, and that it is in truth expedient for you that I go away. For My departure to the Father will be to you of the greatest benefit. For I will send from thence the Holy Spirit on you, Who will fill you with all virtue and strength. And therefore My departure will not only be to your highest profit, but even to your pleasure, as you will experience at Pentecost. Whence He adds, For if I go not away, the Comforter (your consoler and encourager) will not come unto you; but if I depart I will send Him unto you (see above and chap. vii. 39). For the disciples, as children with their mother, and chickens with the hen, being too much accustomed to converse with Christ as a man, and to His corporeal presence, could not understand the Holy Spirit and His spiritual gifts. And Christ accordingly withdrew from them, that being weaned from Him, and their minds wholly fixed on the Holy Spirit, they might be raised by Him to heroic deeds, by which they would convert the whole world. And accordingly the Holy Spirit coming on them at Pentecost, made them masters instead of disciples, and created them teachers of the whole world. (See S. Augustine, in loc., and S. Gregory, Moral. viii. 33.) The Holy Spirit is here appositely called the Paraclete, to signify that He would amply console the disciples, who were sad at Christ's departure, and would fill them with every joy. Hence S. Chrysostom (Hom. lxxvii.) proves against Macedonius that the Holy Spirit is truly God; for were He not the Creator, but merely a creature, how would it be expedient that Christ, on account of His coming, should leave the disciples, being their Creator and God? Again, lest it should be thought that the Holy Spirit is the same with the Son, Christ adds, "I will send Him unto you," for the Sender is really and personally distinguished from the Sent. And it is signified also that the Holy Spirit proceeds alike from the Father and the Son. For in the Holy Trinity whatever Person sends another Person produces It, that is, begets or breathes it, as the Father sending the Son, begets Him also, and He likewise together with the Son, by sending the Holy Spirit, also breathes Him forth. Ver 8. And when He is come, He will reprove the world of sin, and of righteousness, and of judgment. By the world He means both Jews and Gentiles who believe not in Christ. These the Holy Spirit will reprove, i.e., will reproach, blame, and refute them, will so convince by arguments as to make it plain that they are convinced though obstinate, continuing in their unbelief, they will be loth to admit it and will refuse to believe in Christ, as heretics who are pertinacious in their error. Ver. 9. Of sin, because they believed (believe, Greek and Syriac version) not in Me. He will convict My enemies, both Jewish and Gentile unbelievers, both of the great sin of unbelief (S. Chrysostom and Augustine), and of every other sin (S. Cyril), for refusing to believe in Me, after the many reasons they have heard, and the miracles they have seen. For the Spirit will bring home to them the state of their soul, both outwardly, by earnest preaching, by the sanctity of the Apostles, and the mi acles He will work through them; and inwardly, by enlightening their minds by His Inspiration, so that they will acknowledge, even against their will, that they are in their former infidelity and other sins, and that they cannot be liberated from them, except by faith in Me, which they refused to accept. For He will demonstrate to them that there is no other Saviour who can atone for sin, but Myself. See Acts iv. 12. And consequently, though many were moved by this preaching of the Apostles, yet others, by persisting in their unbelief, became inexcusable, and worthy of damnation and hell. See Acts ii. 37. So S. Cyril, Leontius, and others. Ver. 10. Of righteousness. The Holy Spirit will prove that the righteousness of the world is false; that of the Jews, because they sought it by the ceremonies of the Law, which could not purify the soul; and that of the Gentiles, because they sought it only in things which were naturally and morally honest, and despised Christ. But He, the Holy Ghost, will set forth Christ, who was despised and counted unrighteous, to be alone Righteous, and the source and origin of all righteousness. So S. Cyril, lib. vi. Tropologically, S. Bernardine (Serm. xxi.) says, "The Holy Spirit reproves the world of sin, because it dissembles; of righteousness, which it does not order rightly, while it gives it to itself and not to God; of judgment, which it usurps, in rashly judging both of itself and others."
16:10
Because I go to My Father. It is an offence to the world, and worldlings, that, seeming to be a mere man, I preach new and paradoxical doctrines. But the contrary will soon be made manifest to them, viz., that I have been sent by God the Father to reconcile the world to God by My death on the Cross, and to raise them to the rights of His children. For, ascending unto heaven I shall return to Him, so that the world will see Me no more, nor be scandalised by the sight of My infirmity in the flesh. And I will from thence send the Holy Spirit to justify and sanctify those who believe in Me, and from this it will be clear to the whole world that I am not a mere man, but the God-man, the justifier and Sanctifier of the world. So Leontius, S. Chrysostom, Theophylact, and Euthymius. S. Chrysostom adds that the Holy Spirit distributed His gifts and graces to the faithful at the invocation of the Name of Jesus.
And ye will see Me no more. He speaks not of them personally, but of men in general. Ye will see Me ascending to My Father, but afterwards ye will see Me no more in this life. So Maldonatus, Ribera, and others. Toletus adds that Christ said this, to signify that there was no need for Him to come again into the world, to suffer and to die. For by My death once for all I have fulfilled all righteousness for all men, past, present, and to come. Ye will therefore see Me no more as ye have hitherto seen Me. Having then completed all righteousness, the world must after My departure be at once convicted of righteousness, that is to say, that it has been completed and consummated by Me. S. Augustine (in loc.) adds, "The world is reproved of sin, because it believes not in Christ. It is reproved too concerning the righteousness of those who believe; for to compare the faithful with unbelievers is to blame the unbelieving. But because it is the common cry of unbelievers, 'How can we believe that which we do not?' He therefore defined the righteousness of those who believe, in these words, 'Because I go to My Father, and ye shall see Me no more. Blessed are they who do not see and yet believe.' This then will be your righteousness, of which the world is reproved, that ye believe in Me, whom ye will not see." He says also (de Verb. Dom. Serm. lxi.), "They believed not, but He goes to the Father. It was their sin, but His righteousness. For His coming to us was an act of mercy, His going to the Father was His righteousness," as the apostle said, "Wherefore God hath also highly exalted Him." And also (Quæs. N. et V. Test. xxxix.), "By His returning He proved that He had come from thence." And S. Chrysostom, "His going to the Father was a proof that He had lived a blameless life, so that they could not say, He is a sinner, and is not from God." Ver. 11. Of judgment, because the prince of this world is judged. (1.) S. Chrysostom and Euthymius explain it thus, "The Holy Spirit will prove that the judgment of the world is false in saying that I work miracles by the power and craft of the devil; for He will prove that the devil has been condemned, cast out, and judged by Me. 2d, He will convict the world of sloth in being unwilling to trample Satan under foot, when wounded and deprived of strength by Christ. 3d, He will reprove the world of being led astray, by placing its hope in the devil who has been condemned by Me, or for forsaking God, and worshipping the devil in idols or in creatures. 4th, Toletus and others explain thus: The Holy Spirit will manifest Me to the world as the just judge of quick and dead, when He will make it seen that the devil is condemned by Me. For if I judge and condemn devils, much more do I condemn men. 5th, and most aptly, He will make the world see its own condemnation, when it beholds itself condemned in the person of its head; when He will enable the Apostles, by invoking the Name of Jesus, to cast him forth from the temples and idols in which the world worshipped him, and also from the souls and bodies of men, thus overthrowing his kingdom. For if God spared not the angels who sinned, neither will He spare the guilty world; if He spared not the head, so also will He spare not his members and subjects. So S. Augustine, Bede, Rupertus, Maldonatus, Ribera, and others. Justin Martyr uses this same argument (Dial. cum Tryphone), also Tertullian (ad Serpulam and Apolog. cap. xxxvi.), S. Cyprian (ad Demetrius), Origen (lib. i. contr. Celsum), S. Athanasius (de Incar. Verbi), Lactantius (ii. 6), and others. Hear S. Augustine (de Verb. Dom. Serm. lx.): "By his very casting out he was judged, and the world is convicted by this judgment, because he who refuses to believe in Christ, in vain complains about the devil: For since he has been cast out and sentenced, though he is permitted to assail us from without, yet not only men but even women and boys have triumphed over him, as martyrs." Also the same father (in loc.), "He is judged, that is irrevocably doomed to the judgment of eternal fire, and by this judgment is the world reproved, because it is judged with its prince, whom it imitates in his pride and impiety. Let men therefore believe in Christ, lest they be convicted of the sin of unbelief, which binds fast all sins; let them pass over into the ranks of the faithful, lest they be reproved by the righteousness of those, whom they do not imitate in being justified; let them beware of the future judgment, lest they be condemned with the prince of this world whom they do imitate." Ver. 12. I have yet many things to say unto you (of the mysteries of the faith, of the conversion of the Gentiles, of the foundation and government of the Church, of the institution of priests and bishops, and the whole ecclesiastical hierarchy), but ye cannot bear them now. Your mind cannot take in such weighty matters, both because it is weak and ill-informed, and so accustomed to the carnal ordinances of the Jews, as to be unable to conceive such lofty and spiritual subjects; and also because it is entirely occupied with sorrow, which keeps it from rising to the apprehension of so many and such noble subjects. But I will send the Holy Spirit, who will by His enlightenment make you capable of hearing and comprehending them. So S. Chrysostom, Cyril, Theophylact, and S. Augustine. Christ encourages His Apostles to lift up their hearts, and cherish the desire of apprehending these great mysteries by the coming of the Holy Spirit. We may thence infer that the Apostles and the Church advanced only by degrees in the knowledge of the mysteries of the faith, as the light of the sun gradually increases from dawn to mid-day. (See Son 6:9.) And every believer gradually grows in faith and holiness, as is said Pro 4:18. Ver. 13. Howbeit when He, the Spirit of truth (see above xiv. 17), shall come, He will teach you all truth, which it is fitting you should know in this life, both for guiding yourselves and all nations into the way of salvation. So S. Cyril, Theophylact, Euthymius. For He would not teach them all truth in this life, but in heaven. So S. Augustine and Bede. In the Greek [as in English Version] we read " will guide you into all truth." For the way to attain truth is study, examination of Holy Scripture, the works of the Fathers, prayer and invocation of the Holy Spirit. It is therefore clear that the Holy Spirit gradually taught the Apostles more and greater mysteries. It is plain from Acts x. that long after Pentecost He revealed to S. Peter that the Gospel was to be preached to the Gentiles, and from Acts xv. that the Gentiles were not to be circumcised, or obliged to keep the law of Moses. Wherefore on the Thursday after Pentecost the Church prays, "We beseech Thee, O Lord, that the Comforter, who proceedeth from Thee, may enlighten our hearts, and lead them, as Thy Son promised, into all truth."
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For He shall not speak of Himself, but whatsoever He shall hear, He shall speak. (1.) S. Chrysostom explains, He shall not teach anything contrary to what I have taught (so also S. Cyril, Theophylact, Rupertus, Maldonatus). S. Chrysostom says, This is added, lest by saying that the Holy Spirit would teach all truth, He should make Him greater than the Son, as though He did not teach all truth. (2.) S. Ambrose (de Spirit. Sancto, ii. 12) explains, "He shall not speak of Himself," i.e., not without participation with the Father and Myself, and therefore what He shall speak the Father and the Son will speak also. (3.) S. Augustine: "He speaks as breathed by the Father and the Son." (4.) It is best explained by joining together the last two meanings in this way: He will not speak of Himself, but by the will of the Father and Myself, for He is "of" Both. (See Didymus de Sp. S.) Christ here alludes to men who are said to speak "of themselves" when they invent anything out of their own brain, and not according to the truth of things. But to speak in this way "of Himself," the Spirit could not do. But again, Christ wished to teach that the Father and Himself were both the source of truth, and also of the Holy Spirit Himself, and therefore that the Holy Spirit would teach the same truth as He had taught. For what He hath heard from eternity, He hears, and will hear for ever, as deriving it together with His Divine Essence both from the Father and the Son. Christ also often said that He spake not of Himself, but what He heard from the Father. For to the Father belongs the source of origin, of essence, and of knowledge. Hear S. Augustine (in loc.): "For Him to hear is to know, and to know is to Be. From Him from whom He proceeds, is His essence, His knowledge and His hearing. The Holy Spirit ever hears, because He ever knows." And Didymus: "But that the Father speaks and the Son hears, signifies their common nature and consent. But the Holy Spirit, who is the Spirit of truth and wisdom, cannot when the Son speaks hear what He knew not before, since it is of His very nature to proceed from the Son, proceeding as the truth from the truth, the Comforter from the Comforter, God from God." Again, S. Augustine (ibid.) "Let it not move you that the word is used in the future tense, for that hearing is sempiternal, because that knowledge is sempiternal. But in that which is sempiternal, without beginning and without end, a verb of particular tense is put. Nor do we say untruthfully, 'Was,' and 'Is,' and 'Will be:' ' Was ' because it never was wanting, ' Will be ' because it never will be wanting, ' Is ' because it ever is."
And He will show you things to come. He will teach you every truth which concerns yourselves and your office: not only past and present, but also future. He will make you, not only Apostles and Evangelists, but will bestow on you the gift of Prophecy (see Act 10:28; Act 20:29; Act 21:11.) The Apocalypse of S. John is almost a continuous prophecy, for it was fitting that the Apostles should be superior to the Prophets of old. Whence Didymus says (de Spirit. Sancto): "By the Spirit of truth a perfect knowledge of future events is conferred on the Saints, and by this Prophets looked on things future as though they were present. For the Holy Spirit is the Spirit of truth which reveals all truths, even those that are future. For it is the Spirit of Eternal Wisdom which maketh friends of God and Prophets" (Wisd. 7:27). S. Chrysostom gives the reason. He roused in this way the mind of the Apostles; for mankind are most eager to know the future. He therefore freed them from this anxiety, by showing that the future would be revealed to them. Analogically, Bede says: "Show them things to come; i.e., the joys of the heavenly country and the sufferings they would have to endure for Christ. The Interlinear Gloss says, "Not only what will happen in time, but also in eternity, inflaming them with the love of them." Ver. 14. He will glorify Me. By showing Me to be the Son of God: or with S. Augustine (in log.), "By shedding abroad love in men's hearts, and making them spiritual, He declared to them that the Son was equal to the Father, though they had before known Him in the flesh. And the Apostles, filled with boldness by that very love, and having banished fear, proclaimed Christ to men, and thus was His fame spread abroad over the whole world; for that which they would do by the Holy Spirit, He said that the Holy Spirit would Himself do."
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For He shall receive of mine. That is, of My Divine Essence, says Nazianzen (Orat. de Fide.), and consequently of My will and knowledge, for this He ought to announce to you, say S. Cyril, Chrysostom, Jansenius, Toletus, and others. Didymus observes: "The Son, in giving, loses not that which He bestows, nor does He impart it to others, to His own loss. Nor does the Holy Spirit receive that which He had not before. The Holy Spirit must be understood to receive from the Son in such a manner that the substance of both the giver and receiver should be recognised as One: and so also the Son receives His subsistence from the Father." Maldonatus thus, "He will receive of Mine, that is, He will come in My name, and as My Legate will teach no other doctrine than Mine." But this seems foreign to the subject. Nonnus wrongly paraphrased, "He shall receive of My Father," as though the Holy Spirit proceeded from the Father only. From this passage the Fathers (and even the Council of Florence, sess. 25) prove both the Divinity of Christ, and the Procession of the Holy Spirit from both the Father and the Son. Maldonatus quotes them fully, and also Bellarmine (de Christo, lib. ii. 23 and 24 chap.) And Theodorus of Heraclea (in Cat. Græc.) learnedly says, "The Holy Spirit was a witness of the Divinity of the Only Begotten, since He came of His essence, and made known His essence," for the Holy Spirit could not have been breathed forth except by Him who was God. But why did Christ say "of Mine" and not "of Me"? I reply, Because the Holy Spirit received not from the Son all that is in the Son. He received His essence, but not His filiation. But it is from His essence and filiation that He is constituted as he Son, according to our mode of conceiving it. And Christ so explains it in the next verse, " All things that the Father hath are mine," &c. Hence it is plain that "of Mine" means the same as "all things that the Father hath are Mine," i.e., the Godhead with all its attributes. Hence Theophylact explains, "of Mine," i.e., of the Treasure of the Godhead, which is in Me. Heretics therefore wrongly contended from these words that the Holy Spirit was not God by nature, but only by participation (see S. Augustine in loc., and S. Cyril, Thesaur. xiii. 4), for He participates in the Divine Nature, which has no parts, but is wholly indivisible and most simple Being.
He will receive. That is, He has received from all eternity, still receives, and will ever receive; for the future embraces all time, and is most like eternity, for it endures for ever, just like the breathing of the Holy Spirit. The meaning of the passage is this: Sorrow not, because when I am gone ye will be deprived of your Teacher. For I will send you the Holy Ghost, who, as being purely the Divine Spirit, will teach you all things which concern the salvation of your spirit. But when He is teaching you, because He receives all things from Me from whom He proceeds, He will make known to you My Brightness and Glory, for He will receive from Me all things which He will declare to you, and thus I shall speak through Him, and show Myself to you. And marvel not at this: for I, by My eternal generation, have received from My Father everything which He Himself has, and I have therefore received from Him to be with Him the one principle (origin) of the Holy Spirit. Ver. 15. All things that the Father hath are Mine. For all things, saying His paternity (says the Council of Florence), the Father, by begetting the Son, communicated to Him. He therefore communicated to the Son the power of breathing forth the Holy Spirit, which He Himself has. He therefore adds in explanation, " Therefore I said, He shall receive of Mine and shall declare it to you. By using the Name Father He declared Himself to be the Son, but did not claim the Paternity, as Sabellius taught. But all things which the Father hath in His substance, His eternity, His unchangeableness, His goodness all these hath the Son also." And S. Hilary (de Trinit. lib. viii.) says, "He teaches that all things which are to be received from the Father, are yet received from Himself, for all things the Father hath are His. The general statement (universitas) does not admit of distinction." And hence it is again inferred that the Holy Spirit proceeds from the Son, for the Son hath all things which the Father hath, saving His Paternity. But the Father has actively the power of breathing forth the Holy Spirit, therefore the Son hath the same. For if the Father and the Son had not all things in common, saving their opposite relation to each other [as Father and Son], they would be distinguished by more than relation, and consequently be diverse in substance. For the Father as breathing forth [the Spirit] is not correlative to the Son. And therefore if He is distinguished from the Son by His breathing forth the Spirit, He is distinguished by it, not as something relative, but as a kind of "form" subsisting in the Father, and therefore the Father and the Son differ in substance, which is the Arian heresy. Ver. 16. A little while, and ye shall not see Me; and again, a little while, and ye shall see Me, because I go to the Father. For in a few hours I shall die on the cross, and be buried, but in three days I shall rise again, and manifest Myself to you with great joy, for I shall shortly afterwards ascend into heaven, and sit at the right hand of the Father. For I shall not be detained by death, but shall conquer it in My own Person, and with you overcome it also. So S. Chrysostom, Cyril, Leontius, Theophylact, Euthymius, &c., S. Augustine, Bede, and Maldonatus explain it otherwise. I shall abide with you for forty days only, and then after My ascension ye will see Me no more, then after another "little time," ye will see Me again, in the day of judgment, and the general resurrection, when I shall take you both in body and soul into heaven with Myself, I will bless and glorify you. For I go to My Father, to reign with Him in glory until that time. And this whole period, though one of many thousand years, is but like a small point compared with the eternity of God. Hear S. Augustine (in loc.): "The whole space which the present age of the world passes through is but a little while. As the same Evangelist says (1Jo 2:18), 'It is the last hour.'" And further on, "This 'little while' seems long to us, because it is yet going on. But when it is ended, we shall feel how short it has been. Let not then our joy be like that of the world, of which it is said 'the world shall rejoice.' Nor let us be sorrowful, and without joy, in our travailing with this longing desire, but as the Apostle says, 'Rejoicing in hope, patient in tribulation,' because she who is in travail (to whom we are compared) rejoices more at the child which will be born of her, than she sorrows for her present suffering." Hence the Psalmist and after him 2 Peter iii. 8, One day is with the Lord as a thousand years, &c. Ver. 17. Then said some of His disciples among themselves, What is this that He saith unto us?... We cannot tell what He saith. Christ's words seemed to be obscure, a very enigma, and no wonder, for it is just the same to many Christians even now. Christ did this intentionally, to rouse the minds of the sorrowing Apostles to ask the meaning of this strange expression: so that He, in His answer, might remove, or anyhow mitigate, their sorrow. S. Chrysostom, Theophylact, and Euthymius give two reasons for their asking: because His words were obscure in themselves; and secondly, because they were weighed down with sorrow. Rupertus adds that they did not yet certainly believe that He would rise again on the third day. S. Augustine and Bede give a further reason for their being troubled at the twice repeated expression "a little while;" namely, that the brief pleasure of this life is changed, in the next life, into eternal and unbounded joy. Sec 2Co 4:17. Take which view you prefer. Ver. 19. But Jesus knew that they wished to ask Him. But dared not through fear and dread. Christ knew this by the Power of His Godhead, looking into their secret thoughts and inward desires. He therefore anticipated their reply, to show that He knew all hearts, and was therefore God (so Cyril); and He adds,
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Ver. 20. Verily, verily, I say unto you, that ye shall weep and lament, but the world shall rejoice: ye shall be sorrowful, but your sorrow shall be turned into joy. Understand by this that the joy of the world will be changed into sorrow, says Rupertus. But (1.) S. Chrysostom, Cyril, Leontius, Theophylact, and others, explain this of our Lord's sufferings and death, which will cause just sorrow to you, and rejoicing to the Jews, and of His Resurrection on the third day, at which the Jews will be sorrowful, and full of indignation at My victory over them. But in a secondary sense He intended to signify the like sufferings they would have to endure for His sake. Whence (2.) S. Augustine, Bede, and Maldonatus explain of the sufferings which the Apostles would have to undergo in preaching the faith (at which the world will rejoice), and of the eternal blessedness they would afterwards enjoy with Him. Morally. Holy Scripture frequently teaches that the righteous suffer adversities in this life, and that the ungodly exult in their prosperity. (See Job 21:9; Psa 83:2; Jer 12; Hab 3) Daily experience teaches us the same. But Scripture teaches us also that the godly are happy and the wicked are sorrowful at their death; see Luk 6:25; S. Jas 5:2-3; and Rom 8:18. "It is difficult (says S. Jerome, Epist. xxxiv.), nay, impossible, for any one to enjoy his good things both here and hereafter, to fill his belly here, and his soul there, to pass from delight to delight, to be the first in both worlds, to appear high in glory both in heaven and earth." Accordingly, Tertullian (de Spect. cap. 28), commenting with elegance and tenderness on these words, thus writes: "This is ordered in turns. Now they rejoice, we are in conflict. 'The world will rejoice; but ye will be sorrowful.' Let us mourn while the heathen rejoice, that we may rejoice when they begin to mourn; lest if we now rejoice with them, we shall then also mourn with them. Thou art over-nice, O Christian, if thou desirest pleasure in this world; also most foolish, if thou considerest it pleasure." And again, Pray tell me, cannot we live without pleasure, since we must die without it? For what else is our wish than that of the Apostles, to depart out of the world, and to be received with the Lord? This is our pleasure, as it is also our desire." He goes on, "What greater pleasure than the loathing of pleasure, than contempt of the world, than true liberty, than a pure conscience, than sufficiency of life, than no dread of death, than trampling down the gods of the heathen, than casting out devils, than working cures, than living to God? These are the pleasures of Christians, holy, ever abiding, free, &c. Bestir thyself at the signal of God, awake at the trump of the angel, glory in the palms of martyrdom. Behold uncleanness cast down by chastity, unbelief slain by faith, cruelty beaten by mercy, wantonness overshadowed by modesty. Such are the contests in which we are crowned." And again, "What is that exultation of angels, what the glory of the rising saints, what hereafter the kingdom of righteousness, what the city of the New Jerusalem?" Isaiah graphically describes this (Isa 55:14). Hence S Cecilia, who ever bare the Gospel of Christ in her bosom, and also preached it, converted Tiburtius and others. And she inculcated this first of all: Seek not the fleeting joy of this life, in order that ye may obtain the eternal joy of that life which follows after. In this ye will live but a short time, in that ye will live for ever. And when the Prefect Almachius said that she was foolish in despising the joys of this world and embracing the hard and austere life of Christians, her husband Valerian replied, "The time will come when we shall receive a thousand-fold the fruits of our affliction, and they who are now elated with joy will weep when we are rejoicing." This is the time of sowing. They therefore who sow tears in this life will in that blessed and eternal life reap everlasting joy. Lastly, S. Cyprian in his treatise De Mortalitate (the Pestilence), chap. 3, says:- "If to see Christ is to rejoice, and our joy cannot be, unless we see Him, what blindness is it, what madness, to love the sufferings, the pains and tears of the world, and not rather to hasten to that joy which cannot be taken from us?" Ver. 21. A woman when she is in travail hath sorrow, because her hour is come: but when she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world. As hoping that the child will be a support and credit to her in this life, and will succeed her after her death. For since men cannot themselves live for ever, they hope in a sense to live in their children. A queen rejoices in her first-born as having borne a king. This illustration is most apposite. For Christ compares His death to child-birth, and His resurrection to the joy after child-birth. For Christ suffered anguish and tortures like a woman in child-birth, but when He saw Himself rising again through the merit of His death, and knew that we should in like manner rise again, He greatly rejoiced Himself, and inspired the Apostles and all the faithful with great joy. For He brought them forth as His children, by dying for them on the Cross. So S. Chrysostom, Cyril, Theophylact, Euthymius. You may apply this also to the persecutions and sufferings of the Apostles and faithful in this life, and to their joy and exultation at the Resurrection.
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A man-child. "Because," as says S. Augustine (in loc.), "the joy is wont to be greater when a boy is born, to signify mystically that the faithful ought to be of a masculine mind both in doing and suffering, for they are called to the contemplation of heavenly things, and even to take heaven by storm, not to the softness of this world," as says Gloss. inter. Moreover, this man-child is afterwards called "a man" to signify the Resurrection of Christ, for by His resurrection Christ, as it were, is born again, not as a child, but as a perfect man. So S. Chrysostom says: By saying a man He simply suggests His own Resurrection, and our own blessedness after death; further, says Alcuin, "we shall be born into eternal life." Whence Bede says, "It ought not to seem a strange thing, if he who departs out of this life is said to be 'born.' For as he who comes forth from his mother's womb into this light, so is he who is freed from the bonds of the flesh raised up to eternal life. Hence the solemnities of the Saints are said to be their birthdays, not their burials." Moreover, the sorrow of the disciples is rightly compared to that of a woman in travail: (1.) Because both are painful, and the pain is greater at the birth of a boy. (2.) Because they are short. (3.) And perilous. (4.) Both turned into joy, the one by the birth of a child, the other by the Resurrection of Christ and His followers. So S. Cyril. (5.) As the same child is the cause of pain in being born, and of joy afterwards, so Christ also caused great pain to the disciples by His death, and great joy by His Resurrection. (6.) The joy in either case is surpassing and very great, and swallows up all the preceding pain. Ver. 22. And ye now therefore have sorrow: but I will see you again, and your hearts shall rejoice, &c. This is the application of the parable, points out its scope and profitable teaching. He compares the two cases, of a woman in child-birth and the Apostles, both in the present suffering and the subsequent joys. Your joy will remain for ever. For I shall rise glorious and immortal, I shall die no more. I shall be present to aid you in all your persecutions and afflictions; I will make you superior to all adversities, and at last crown you with a glorious martyrdom, and raise you to heavenly and eternal joys which no one will take from you. Christ then speaks first of the joy of the Apostles at His own Resurrection, and secondarily of their own resurrection and happiness, which is brought forth by the labour and pain of this life, as a child by the pain of child-birth. S. Cyprian (ad Demetrium) [chap. xi.] excellently says, "A man whose whole glory and happiness is in the world, suffers punishment by worldly misfortunes. He weeps and groans if evil befall him in this world, who cannot fare well when life is past. Whose pleasure is all enjoyed in this life, whose consolations all end here, whose frail and brief life counts upon having some sweetness and pleasure here. But when they go hence, pain and sorrow alone await them. But they whose hopes rest on future blessings, feel no pain at the assaults of present ills. In a word, we are not astounded, or crushed, or grieved by adversities. We murmur not at any disaster, or bodily weakness; living in the Spirit more than in the flesh, we triumph over the weakness of our body by the strength of our mind." And just below: "There flourishes among us the strength of hope, and the ste fastness of faith, and even among the ruins of a falling world our mind is erect, our resolution unmoved, our patience is ever full of joy, and our soul ever rests secure on its God."
Ye have sorrow. Ye are sorrowful on account of My departure and by death, and after My death ye will be sorrowful on account of your impending persecutions and crosses. "And so also will other believers be full of sorrow, who through tears and sufferings are striving after eternal joys," says Alcuin. Moreover, as S. Augustine observes on these sufferings, "we are not sorrowful without joy, but as the Apostle says (Rom 12:12) "rejoicing in hope," for the travailing woman to whom we are compared, is gladdened more at the child who is about to be born, than saddened by her present pangs." Tropologically. The mind of a penitent sinner, and also the mind of a righteous man, when thinking on martyrdom, entrance into "religion," or any other difficult and heroic work, is like a woman in her pangs, because he strives with great pain and labour to bring His conversion, martyrdom, or entrance into religion, to the birth. Read S. Augustine (Conf. viii. 8), where he records with what great effort he brought to the birth his purpose of a new life. As Isaiah says (chap. xxvi. 17.) But yet this travailing causes great joy. But the ungodly in like manner bring their evil deeds to the birth with great labour and pain, which turns into the torments of hell at last. See Isa 59:4; Psa 7:14; Wisd. 5:7, and elsewhere. Again, a preacher, a confessor, or any one else who strives to win souls to God, does it with great travail. Whence S. Gregory (Moral. xxx. 9) compares such an one to a labouring hind, which with great difficulty brings forth her young, and bellows through pain. Explaining Job xxxix. 1. Few persons think what labour is displayed in the preaching of the Fathers. With what pangs, with what efforts in faith and conversation, do they bring forth souls. How do they look round with careful observation, so as to be bold in their directions, compassionate in infirmities, gentle in their exhortations, humble in displaying authority, resolute in contempt of earthly things, unbending in enduring hardships, and yet weak in not ascribing their strength to themselves. How pained for those that fall, how anxious for those that still stand, with what fervour they strive to attain to more, with what fear to keep fast what they have already attained to.
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And your joy no man will take from you. "Because Christ, who dieth no more, is their joy" (Gloss Inter.) And that will be more true in heaven. Hence S. Augustine (in loc.), "Nor will any end suffice, save that of which there is no end."
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Ver. 23. And in that day ye shall ask Me nothing. The word ε̉ζωτήσετε signifies either, ye will ask Me no questions, or ye will ask Me for nothing, make no request. 1. S. Cyril explains it in the first sense: There will be no need to ask Me anything, when I have risen and sent the Holy Spirit. For I by my rising, and He by His coming, will teach you all things which concern your office. They had in their ignorance asked Him many things: 'Whither goest Thou?' 'How can we know the way?' 'Show us the Father.' 'Why dost Thou manifest Thyself to us, and not unto the world?' see chap. xiv. 5, 8, 2 2. And here too as to the meaning of the words 'a little while.' He fittingly replies, the Holy Spirit will so enlighten you, that ye will have no need to ask questions, as ye did before." So also Euthymius. 2. S. Chrysostom (Hom. 78), Theophylact, Ribera, and others explain it thus, "After My Resurrection ye will have no need to pray to Me, ye will have only to ask the Father in My name. This is supported by what next follows." (3.) S. Augustine combines both these explanations, and refers to the day of heavenly glory. "He was asked by the disciples," he says, "when He would restore the kingdom to Israel. He was asked by S. Stephen to receive his spirit. I therefore think that what He here says must be referred to the time when we shall see Him as He is, when nothing will remain to be desired, no secret will have to be inquired about." Verily, Verily, I say unto you (I most surely promise you, S. Augustine says, "I swear," regarding the words as an oath, whatsoever ye shall ask the Father in My Name, He will give it you. This is a fresh consolation of the Apostles, a fresh instruction given by Christ that they should use His aid, though absent, to obtain all that they needed from the Father, viz., by asking in His Name. Be not distressed at My absence. For I solemnly promise that the Father will give whatever ye ask in My Name. Ye used to ask everything from Me. I am going away, and I put the Father in My place. What ye used to ask of Me, ask now of the Father. He will as readily, as lovingly, and as fully, hear and understand you as I used to do. And object not to the absence or the distance, the Father being in heaven, and you on earth. For the Father is on earth also (since He is everywhere). Nay, He is within you, in your mind and soul, and that not merely by His essence, presence, and power, but also by His Grace. For your soul is His abode and temple, in which He desires to be praised, worshipped, and invoked by you. Therefore invoke Him there as most familiarly and intimately present, and He will hear you then. Each word is emphatical. (1.) I promise you, because ye are My intimates, My disciples and Apostles, whom I specially love, that I will have a special care of you, and provide for you in everything. And this is said through the Apostles to the faithful in every age, as represented by them. (2.) Whatsoever, that is, which is profitable for you, and for the honour of God. "Something which is something, and not a mere nothing," (Gloss Inter.) And as S. Augustine says (in loc.), "something, which is not 'nothing' in comparison with the Blessed Life." He therefore who asks for anything unlawful or hurtful is not heard. And though we may ask for things temporal, as health, wealth, &c., yet ye ought to ask them for a good purpose, that by them we may the more please God, and perform more good works. (3.) We should ask in a proper manner: that is, humbly, reverently, confidently, ardently, perseveringly. (4.) The Father, as sons asking a father, for He loves you supremely with fatherly affection. 5. " In My Name," by Me and My merits, not your own. 6. " He shall give it you," surely and certainly, if ye ask aright.
In My Name. Plead this with the Father, and it will obtain everything. "He sets forth the virtue of His Name" (says S. Chrysostom), "for when He is merely 'named' before the Father, He worketh marvellous things. Think not that ye will be left; My Name will give you full confidence." But what is it to ask in the Name of Christ? S. Gregory (Hom. xxvii.) tells us "Jesus is the Name of the Son. It means Saviour. He therefore asks in the Name of the Saviour, who asks that which pertains to real salvation, for if that is asked which is not expedient, it is not asked in Christ's Name. The Lord therefore says to the Apostles, who were still weak in the faith, "Hitherto have ye asked nothing in My Name, because ye know not how to seek for eternal salvation. And hence it is that S. Paul was not heard, because if he had been freed from temptation it would not have profited him" (2 Cor. xii.) And further on, "Weigh well your petitions; see if ye ask in the Name of Jesus. For ye seek not Jesus, in the house of Jesus, if in the temple of eternity ye pray importunately for temporal things; for a wife, a house, clothing, or food." And S. Augustine. "A thing is not asked in the Name of the Saviour, if it be asked contrary to the purpose of salvation; and he who thinks of Christ what he ought not to think of the only Son of God, does not ask in His Name. But he who asks as he ought receives when he ought to receive. For some things are not denied but deferred, in order that they may be given at a fitting time." So Bede, Rupert, and S. Thomas. All this is quite true, not literally but symbolically. 2d. S. Cyril, and after him Jansenius, say more literally, "He speaks in My Name who so speaks that Christ may manifest Himself as the Mediator, and, together with the Father, the Giver of grace. For as God He and the Father together confer gifts upon us, but as Mediator He presents our prayers to the Father, for He gives us boldness and confidence to approach the Father." 3d. Euthymius says "In My name" means as My people, as Christians. 4th. The genuine meaning is given by S. Chrysostom, Theophylact, Toletus, and others, who say, "To ask in the Name of Christ is to ask through the merits of Christ. For He, by His death, merited for us that we should obtain whatever we ask of God. This with respect to us is grace, with respect to Christ is but justice. His name signifies in Scripture His strength, virtue, merits, grace, dignity, and authority. To ask in the Name of Christ, is in asking to allege His merits, and to trust in them, not in our own; that God may thus look, not on our unworthiness and our sins, but upon the face of His Anointed, and for His holiness and merits grant us that which we do not deserve. Christ therefore points here not merely to God, but to God Incarnate, and obedient as far as unto the death of the Cross. For He merited for us, that the Father should. hear our prayers. And thus the Church ends all her prayers 'through our Lord Jesus Christ.'" The Jews, in like manner, used to pray through the merits of Abraham, &c. We through the merits of Christ, which infinitely surpass theirs. Fifthly, Ribera explains thus, "Ask as sent by Me, as though I through you ask this of the Father. Ask not as though it were to be given to you, but to Me, as a king makes request to the Pontiff through his legate, and as the brethren of Joseph prayed him for their father's sake to forgive their iniquity, as though He had taken it upon himself, and demanded that it should be forgiven. In like manner Christ confers on us His merits, the authority and grace which He has with the Father, that we may ask the Father through them." Again, to ask in the name of Christ, is to ask those things which He wishes and desires to be given us, those namely which concern the salvation of the soul. Hence such a prayer is effectual, and is heard by God. And so too the prayers which many use, "O Lord, give me that which my Lord Christ desires to be in me, which He wishes to be given me, for which He prayed when dying on the Cross, and entreated should be given me: again, what the Blessed Virgin wishes for me, and asks for me, for she greatly longs for my salvation, and knows better than myself what is best for me." This is a pious meaning of the words, but the fourth is more literal, and to the point.
He will give it you. But you will say, 'We find that many ask of God, and obtain not; how then can this be said?' I answer, The reason they obtain not, is because they ask not the things which they ought, nor in the way they ought. As S. James says (iv. 3). For many affirmative propositions in Scripture require certain conditions. And prayer requires: (1.) Humility and reverence, and therefore he who has it not, but prays proudly and presumptuously, like the Pharisee, gains nothing. (2.) It requires contrition for sin, so that he who prays may be, or may heartily wish to be, a friend of God. Sinners therefore, wilfully persisting in sin, are not heard by God. Dost thou wish God to hear thee? Do thou first obey His will, and so God will do thy will, and fulfil thy desires. See Isa. i. 15. (3.) It requires great faith and confidence that we shall obtain what we ask for through the merits of Christ. This confidence many have not, and therefore they obtain not (James i. 6). Hence S. Basil (Constit. Monast. cap. ii) assigns the reason for our not being heard, "Thou hast not asked rightly, for thou askedst either with doubting, or when engaged on something else." (4.) It requires perseverance (see Luke xi. 7 and 8). S. Augustine (Tract. lxxiii.) rightly observes, "God occasionally refuses what we ask for, because this is more expedient for our salvation and His glory: God therefore hears us, not according to our wishes, but as it is best for our salvation. And thus He hearkened not to S. Paul when he prayed to be delivered from the thorn in the flesh, because it was more profitable to him, to humble him, and that he might continually struggle with and overcome it." See 2 Cor. xii. 9.
Give it you. Hence S. Augustine (in loc.) thinks that the result of prayer is promised only when we pray for ourselves, but not when we pray for others; for, says he, "The Saints are heard for themselves, not for all. For it is said, 'I will give it you.'" But S. Basil (Reg. brevier, 261), Toletus, and others, more correctly, and in a more liberal sense, think that the promise holds good, whether we pray for ourselves or for others. For God gives us that which He gives to others for whom we pray. When we pray, He gives us the fruit of our prayer. And this more accords with the very bountiful beneficence of God. Besides, to pray for others, is a work of greater charity, especially if we pray for our enemies. And such a prayer as this is wont to be heard, as Christ was heard in behalf of His crucifiers, and S. Stephen when praying for Saul. S. Gregory (Hom. xxvii.) gives the reason: "The virtue," he says, "of true prayer is the very sublimest charity. And a man obtains that which he rightly asks for, when his mind is not darkened when he prays, even by hatred of his enemy. But we often overcome the reluctance of our mind to pray, when we pray for our enemies." Moreover, when occasionally we are not heard when we pray for others, it is either our own fault, or the fault of them for whom we pray, who by their sloth or evil disposition render themselves unworthy of the grace of God, and at times rail against Him, and despise His call. There is an instance in the Lives of the Fathers. A certain man tempted with the spirit of lust, asked the prayers of a holy anchoret, that he might obtain deliverance. He prayed again and again, but to no purpose. When he wondered at this, God replied, He does not deserve to be heard, because by lazily cherishing obscene thoughts and trifling with them, he is the cause of his own temptation. The anchoret told him this, and then, moved with compunction, the man gave himself to prayer, watching and fasting, and obtained deliverance from his temptation. Those who are tempted should therefore co-operate with those who are praying for them, in order that they may be heard. Just as a sick man should co-operate with his physician, in order to his cure. But if he refuses to do so, all the labour of the physician is useless. Ver. 24. Hitherto have ye asked nothing in My Name. Because ye have trusted in My presence, have asked all things of Me in person, and I have gained them from My Father. But now, as I am about to leave you, I refer you to My Father, that ye may obtain from him all that ye require, through the intervention of My Name. For though the Apostles cast out devils, &c., in Christ's Name, yet they did so by asking help from Him who was present with them.
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Ask, and ye shall receive. Because I have obtained this from the Father by My merits. Be not sorrowful at My departure, for He will give you greater things than I have ever given, if invoked in My Name. So Euthymius, Maldonatus, &c.
That your joy may be full. (1.) S. Augustine (in loc.) explains thus, "Ask of God to comfort you in My absence, and to confer on you fulness of joy in eternal happiness." (2.) S. Cyril. If ye ask of God, He will give you the fulness of joy, namely, remission of sins and plenteous grace. (3.) The word "that" signifies the effect and result of your prayers. Ye will rejoice at My Resurrection, but in order to perfect your joy, ask of the Father in My Name all the graces ye need, so that by obtaining them from the Father ye may have fulness of joy, and wish for nothing more in this life. So Ribera, Toletus, Jansenius, and others. This is the true meaning. Ver. 25. These things have I spoken to you in proverbs; but the cometh when I shall no longer speak unto you in proverbs, but shall show you plainly of the Father. I said (Preface to Prov.) that a proverb, parable, and adage often meant the same thing, viz, some occult, obscure, and mysterious saying, though it does not contain a parable. This is the meaning here. What I have said about "a little while," "the Holy Spirit," "My departure to the Father," "your joy," &c., seems to you now obscure and enigmatical. But you will soon have full experience of them, both by My own teaching in the forty days, when I shall make known to you the meaning of Holy Scripture (Acts i. 3), and more fully by the Holy Spirit, whom I will send to you at Pentecost, to teach you clearly and distinctly the mysteries of the faith, and to inflame you with the love of them. So S. Augustine, Bede, Maldonatus, and others. S. Gregory (Moral. xxx. 5) refers this promise to the state of blessedness in heaven, for there it will be most abundantly fulfilled, when we shall see God face to face. Ver. 26. In that day ye shall ask in My Name; and I say not unto you that I shall pray the Father for you. I said (xiv. 16), "I will pray the Father, and He shall give you another Comforter." But now there will be no need of My praying, for I shall soon send the Holy Spirit, who will teach you to pray to God in My Name with such great earnestness, that the Father will grant you all things at your prayer, and therefore ye will not then need such prayers as I offered to God when present with you. Hence some Fathers think that Christ does not pray for us in Heaven with prayers, properly so called, but merely by presenting His wounds to the Father. (See Vasquez, par. iii. tome 1, Quæst. 21). But it is more probable that Christ does pray for us in heaven with prayers properly so called, as I have explained in Rom. viii. 24. Christ means that His earthly presence was not needed in order to pray for them as He used to do. Ver. 27. For the Father Himself loveth you, because ye have loved Me. He first loveth us, in calling and urging, us sinners to repentance and love of Him. And we then begin to love Him, and He then pours into us charity and justifying grace, making us His sons and friends. Hence it is clear that charity is the bond between God and man for it causes us to love God, and God in turn to love us, as a friend loves a friend and is loved by him in return.
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And have believed that I came forth from God: that is, that I am the Son of God, sent by Him into the world for your and others' salvation. But you will say: "If God loves us, why does not He give of His own accord those things He knows we need, but wishes to be asked?" (1.) Because the reverend Majesty of God demands of us that we should reverence Him by our prayers, and testify that we need His bounty, and that no one can relieve our wants but Himself. We owe to Him the tribute of our prayers. (2.) The state of man requires us to acknowledge that we depend on Him, are fostered and protected by Him, and that in all things we need His aid and bounty. "Nay, let him openly confess," says S. Augustine, "that he is God's mendicant. Let him humble himself before Him, and with bended neck beg from Him what he needs." (3.) The greatness of the thing asked for demands it. For we ask of God grace and glory, and there is nothing more excellent than these. God wishes us therefore to buy them by prayer, as it were by a price, that we may value them the more, and carefully preserve them. See S. Basil (Conat. Monast. chap. ii.) (4.) The utility and the excellence of prayer demands it. For therein we exercise, 1. Faith, in believing that God is Almighty, All-wise, and Most Good. 2. Hope, for we hope that He will give as all things necessary for this life and the next. 3. Love, whereby we as children ask all these things from a most loving Father. S. Chrysostom says thus on Ps. iv., "Prayer is no slight bond of our love towards God: for it accustoms us to speak to Him, and leads us on to the study of wisdom. For if he who holds much converse with some great and wonderful man, gains thereby great benefit, how much more does he who holds perpetual converse with God?" For "prayer" (as he says elsewhere) "is a talking with God, which makes man a kind of familiar angel with God." See his book "De orando Deum," and Climacus (gradu xxviii), where he gives many excellent testimonies in favour of prayer, and adds, "Prayer is a kind of holy tyranny over God," for it compels Him, as it were, to grant those things which are asked for. Ver. 28. I came forth from the Father, and am come into the world. Again I leave the world and go to the Father. I came forth, not by birth of the Virgin, as Jansen maintains, but by My Eternal Generation from the Father. So say the Fathers. Listen to S. Augustine (in loc.), "He came forth from the Father, because He is of the Father, and He came into the world, because He showed to the world the Body which He took of the Virgin." And Cyril, "To have come forth from the Father, is nothing else than to have been born, and to have shone forth from the Substance of the Father by that going forth by which He is, and is thus understood to be as in proper subsistence." Euthymius, "I came forth from the Father, signifies that He is of the Substance of the Father, or by every right the Son of the Father." So also Bede, S. Thomas, Lyranus, Ribera, Toletus, and others. This will be more clear from verse 30. And so, too, it is said "they came forth from the Joins of their father" (Heb 7:10; and Isa 39:7). To go forth from the Father is the same as being begotten of Him. Ver. 29. His disciples say unto Him, Lo, now speakest thou plainly and speakest no proverb: we now clearly understand that which we did not comprehend before. For Thou spakest obscurely, "A little while, and ye shall not see Me," &c. But now thou explainest it clearly. Ver. 30. Now we know that Thou knowest all things. "From our seeing and hearing that Thou understandest our secret thoughts, our doubts, and our desires to understand the meaning of Thy words, for Thou hast anticipated our questionings, and hast of Thine own accord cleared up our doubts. And for this cause we believe the more firmly that Thou art in truth the Son of God, and 183begotten by Him, because Thou knowest all things, and seest the secrets of hearts; which is the property of God." So Cyril; or as Toletus says, "This alone is sufficient to make us believe that Thou camest forth from God, because Thou discoverest our secret thoughts, and makest answer to, them. And if other arguments (many as they are) were wanting, this alone would suffice to make us believe in Thee."
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Ver. 31. Jesus answered them, Do ye now believe ? Ver. 32. Behold the hour cometh; yea, is now come, that ye shall be scattered every man to his own, and shall leave Me alone; and yet I am not alone, because the Father is with Me. This first clause is read either as a question (with Theophylact, Euthymius, Jansenius, and others) or as an affirmation. The meaning is the same in either case. Do ye believe? But ye will soon show how little and feeble is your faith. Or else, Ye now have faith in Me, but much feebler than you think, for you will flee away, and leave Me. Each of you hasting away to the place which is nearest, and none of you waiting for any others.
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I am not alone. I say not this for My own sake, but for your sake. I need not your protection, as I have the Almighty Father withi Me. Ver. 33. These things have I spoken unto you, that in Me ye might have peace. The things I said before (ver. 5, and ch. xvi. 18 and 19). That ye might trust confidently in Me, with a mind calm and tranquil, unmoved, and unterrified by the waves of persecution. In the world ye shall have tribulation, but be of good cheer, I have overcome the world. I have begun to overcome it, by My holy Life and heavenly doctrines, but I will now fully and completely overcome it by My Passion and Death. Be confident then, that as I have overcome it, so will ye overcome it if ye persevere in faith and love. If therefore ye abide in Me, ye also, by My example, and by the grace of the Holy Spirit, which I will give you, will overcome the world; i.e., all the hatred, persecutions, &c., of the Jews (see 1Jn 5.). Understand by the world, the prince of the world, and all other adversaries of Christ. So Toletus, Ribera, and others. Be assured then, under every worldly trial, that I have overcome the world, not for Myself but for your sakes I have overcome, that ye might overcome, that I might give you a rule and pattern, that I might obtain from God the grace of victory for you. Contend therefore resolutely, because I will contend in you, and overcome in you, by making you conquerors. For, as S. Augustine says here, He would not have overcome the world, if the world were to conquer His members. Montanus, and his fellow-martyrs, the disciples of S. Cyprian, trusting in these words were strengthened by them, and exulted in their dark and gloomy prison; for they said, "Where the temptation is great, there is He, the Greater One, who overcomes it in us, and there is no contest in which, by the protection of the Lord, there is not victory." See their Acts in Surius, Feb. 24. And S. Cyprian himself (Ep. ad. Fortunatum) says, "If any one, keeping the commands of the Lord, and boldly cleaving to Christ, has stood against the adversary, he must needs be conqueror, for Christ is unconquerable." Also in Epist. to Donatus, "He can seek for nothing from the world who is above the world." And again (Epist. to people of Thibaris), e.g. "The Christian soldier, instructed by His precepts and warnings, trembles not at the battle, but is ready for the Crown." And just before, "The Lord wished we should rejoice in persecutions, because when they come, then the crowns of faith are given, the soldiers of God are proved, the heavens are opened to martyrs." And again, "He is not alone, whose companion in flight is Christ, who keeping the temple of God, wherever he may be, is not without God. And should a robber assault him when flying in solitude, or on the mountains, or a wild beast attack, or hunger, or thirst, or cold afflict, or when hastening over the sea storm and tempest overwhelm him, Christ everywhere beholdeth His soldier, and if he dies in persecution for the honour of His name, He gives Him the reward He has promised He will give in the resurrection." And also in the Treatise de Mortal., "He who is a soldier of God, who, stationed in the heavenly camp, is already hoping for things above, should recognise what He is, in order that there may not be any trepidation or faltering in us at the storms and tempests of the world. For the Lord foretold that these things should come to pass, instructing and teaching us beforehand by His word of encouragement, and preparing and strengthening us to meet them." And he says (Epist. i. ad Cornelium): "That the soldiers of Christ cannot be conquered, though they can die, and that they are unconquered because they are not afraid to die." And the Confessors, too, who were in prison and destined to martyrdom, wrote thus touchingly to S. Cyprian, as the encourager of Martyrs:-"What more glorious or what more happy can be granted to any man by Divine favour, than fearlessly to confess the Lord God in the midst of his murderers, and that while the various and exquisite torments of the secular power are raging, even with a racked, tortured, and mangled body, to confess Christ the Son of God with his departing but still free spirit? having broken through all worldly hindrances, to present himself before God freed from them all, than to win the heavenly kingdom without delay, than to become a fellow-sufferer with Christ by suffering in His Name?" And so too S. Chrysostom, when his banishment was in debate, addressed to his people eleven discourses, beginning thus:- "Many are the floods, and huge the waves, but I fear not drowning, for I stand on the rock. But what think they? Lest I should fear death, to whom to live is Christ and to die is gain? lest I should be afraid of exile, though I know that the earth is the Lord's, and the fulness thereof? or the proscription of my goods, though I know that I brought nothing into the world, neither can I take anything out? The terrors of the world I despise them; its pleasures I deride them. I desire not riches, I dread not poverty, I fear not death."
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Supra consolatus est dominus discipulos quibusdam rationibus de suo recessu, et de persecutionibus et tribulationibus eis superventuris; hic easdem rationes manifestius explicat, et primo ponitur rationum explicatio supra positarum; secundo insinuatur effectus explicationis in discipulis, ibi dicunt ei discipuli: ecce nunc palam loqueris et cetera. Dominus autem, si bene considerentur ea quae in superioribus duobus capitulis dicta sunt, discipulos consolari intendebat de duobus: de recessu suo, et tribulationibus eis superventuris et rationes ad haec duo hic explicat, ordine retrogrado. Cuius ratio est, quia cum recessus suus statim immineret, nec adhuc eis tribulationes superventuras praenuntiaverat, ideo primo consolatus est eos de recessu. Sed quia iam ex praenuntiatis eis tribulationibus videbantur magis affici ad tribulationes, quam ad recessum Christi, ideo hic primum consolatur eos de his tribulationibus superventuris; secundo de recessu suo, ibi et nunc vado ad eum qui misit me. Circa primum tria facit. Primo manifestat suam intentionem; secundo praenuntiat discipulis tribulationum persecutionem, ibi absque synagogis facient vos etc.; tertio subdit persecutionis rationem, ibi et haec facient vobis. Dicit ergo: dixi quod Iudaei oderunt me et vos, quia non cognoverunt eum qui me misit. Et sunt inexcusabiles, et spiritus sanctus et vos testificabimini contra illos. Sed haec omnia ideo locutus sum vobis, ut non scandalizemini; idest ut cum venerint tribulationes quas praenuntio vobis, sitis absque scandalo. Et merito post promissionem spiritus sancti scandalum prohibet, quia spiritus sanctus est amor, amor autem Dei diffusus est in cordibus nostris per spiritum sanctum, qui datus est nobis: Rom. V, 5, et omnem propellit scandalum, Ps. CXVIII, 165: pax multa diligentibus legem tuam, et non est illis scandalum. Amicorum autem est negligere damnum propter amicum, ut dicitur Prov. XII, 26. Amicis ergo Dei non est scandalum, poenas et damna pati pro Christo. Quia vero ante mortem Christi discipuli spiritum sanctum non acceperunt, ideo in passione Christi scandalizati sunt; Matth. XXVI, 31: omnes vos scandalum patiemini in me in nocte ista. Sed post adventum spiritus sancti omnino absque scandalo fuerunt. Sed possent dicere discipuli: numquid est nobis materia scandali? Immo, quia tribulationes multae supervenient nobis, et primo quidem, exclusionis; secundo interfectionis. Exclusionis quidem a consortio Iudaeorum, unde dicit absque synagogis facient vos; supra IX, 22: iam conspiraverant Iudaei ut si quis confiteretur ipsum esse Christum, extra synagogam fieret. Et hoc intantum invaluit quod aliqui ex principibus in Christum credentes timebant propter hoc publice confiteri, ut habetur supra XII, 42. Hanc exclusionem praenuntiat Lc. VI, 22: beati eritis cum vos oderint homines, et eiecerint nomen vestrum tamquam malum propter filium hominis. Sed numquid malum erat apostolis extra synagogam Iudaeorum fieri, cum ipsi essent ab eo recessuri? Ad quod dicendum, secundum Augustinum, quod in hoc erat eis tribulatio, quia per hoc dabat dominus intelligere quod Iudaei non erant recepturi Christum. Nam si Christum recepissent, eadem fuisset synagoga Iudaeorum et Ecclesia Christi; et qui converterentur ad Ecclesiam Christi, conversi ad synagogam Iudaeorum fuissent. Interfectionis autem: sed venit hora ut omnis qui interficit vos, arbitretur obsequium se praestare Deo. Haec quidem verba possunt accipi quasi in consolationem discipulorum dicta, ut ly sed accipiatur adversative, ut sit sensus: quasi consolari debetis ex hoc quod vobis facient, sed venit hora ut omnis qui interficit vos, arbitretur obsequium se praestare Deo. Sed qualis consolatio poterat eis esse, haec scilicet, ut omnis qui interficeret eos arbitraretur se obsequium praestare Deo? Ad quod dicendum, secundum Augustinum, quod per hoc quod dixerat absque synagogis facient vos, dabatur intelligi quod illi qui converterentur ad Christum, statim a Iudaeis occidendi erant: et ideo ad eorum consolationem dicit eis dominus, quod tam multos Christo acquisituri erant, expulsi de Iudaeorum congregationibus, ut eos extirpare non possent; et propter hoc mortem eis intentare studerent, ne omnes ad nomen Christi sua praedicatione converterent. Vel dicendum, quod in hoc praedixit eis tribulationem interfectionis.
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Dicit autem arbitretur obsequium se praestare Deo, non diis, ut det intelligere hoc dici solum de persecutione Iudaeorum; Matth. XXIII, 34: ecce ego mitto ad vos sapientes et Scribas; et ex illis occidetis et crucifigetis. Nam martyres Christi occisi sunt a gentilibus, non tamen illi arbitrati sunt Deo sed diis suis solum obsequium se praestare. Ideo autem Iudaei, Christi praedicatores occidentes, putabant Deo se praestare obsequium, quia zelum Dei habebant, sed non secundum scientiam: credebant enim quod desereret Deum Israel quicumque converteretur ad Christum. De ista interfectione dicitur in Ps. XLIII, 22: propter te mortificamur tota die; aestimati sumus sicut oves occisionis.
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Rationem dictorum assignat, dicens et hoc facient vobis, quia non noverunt patrem neque me et primo rationem futurae persecutionis; secundo rationem praenuntiationis, ibi sed haec locutus sum vobis. Dicit ergo: persequentur vos, et haec facient vobis, non propter zelum veritatis, sed quia non noverunt patrem, inquantum scilicet est pater, neque me, filium suum; supra VIII, 19: si me sciretis, et patrem meum forsitan sciretis; I Tim. I, 13: qui prius fui blasphemus et persecutor, (...) misericordiam Dei consecutus sum, quia ignorans feci in incredulitate. Sed posset dici: si per ignorantiam fidei Iudaei vos sunt persecuturi, quare ergo praedixit vobis?
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Et ideo cum dicit sed haec locutus sum vobis, ut cum venerit hora eorum, reminiscamini quia ego dixi vobis, primo ponit causam praenuntiationis; secundo causam dilationis ad praenuntiandum, ibi haec autem ab initio non dixi. Dicit ergo. Ideo autem haec locutus sum vobis, ut cum venerit hora eorum, reminiscamini quia ego dixi vobis. Hora aliquorum venire dicitur quando possunt implere quod desiderant, et facere quod volunt; Sap. II, 7: non praetereat nos flos temporis, scilicet apti ad voluptates exercendas. Hora ergo Iudaeorum tunc veniet quando poterunt exercere persecutiones in vobis. Sed haec est hora nocturna. Lucae c. XXII, 53: haec est hora vestra et potestas tenebrarum et cetera. Reminiscamini quia ego dixi vobis. Quod quidem ad duo valet. Quia scilicet quando recordati sunt in tribulationibus existentes, quod eas Christus praedixerat eis, cognoverunt eius divinitatem, et magis confisi sunt de eius adiutorio. Item per hoc quod aliquis praevidit tribulationes sibi imminentes, minus affligitur, quia praevisa iacula minus feriunt. Et rationem huius assignat Tullius in Lib. de Tusculanis quaest. Bona enim et mala temporalia quanto magis cognoscuntur, tanto minora reputantur. Divitiae enim maiores reputantur a non habentibus eas, quam ab eisdemmet postquam habentur. Similiter etiam tribulationes antequam habeantur magis timentur et contristativae creduntur antequam superveniant, quam postquam supervenerunt et praesentes sunt. Malum autem quando praemeditatur, efficitur quasi praesens, et ex ipsa praesentia minus reputatur. Unde dicit quod sapiens ex praemeditatione potest accipere consolationem de tristitia superventura, quam aliqui recipiunt assiduitate tristitiae imminentis. Sic ergo duplici de causa eis tribulationes praenuntiat: ad spem eorum sublevandam de eius adiutorio, et ad tristitiam minuendam. Hic assignat causam quare non ante eis praedixit haec, scilicet, quia vobiscum eram. Quod potest referri ad duo praedicta. Primo ad sublevandam spem: nam cum vobiscum eram, de meo adiutorio confisi non dubitabatis; modo autem quando videbitis me mori, dubitare poteritis de mea potestate: et ideo necessarium est ut praenuntiem futura, per quae cognoscatis meam divinitatem et potestatem. Vel potest referri ad secundum, ut sit sensus: vobiscum eram protegens vos et totum pondus super me suscipiens; infra XVII, 12: pater, cum essem cum eis, ego servabam eos quos dedisti mihi. Sed quia recessurus sum a vobis, totum pondus tribulationis remanebit vobis: et ideo oportet ut non sint vobis improvisae. Sed videtur quod dominus ante hanc horam praedixerit, quia alii tres Evangelistae narrant dominum ante hoc tempus praedixisse discipulis quod tradendi essent ante reges et praesides, et in synagogis Iudaeorum flagellandi. Sed dicendum, quod hoc non contrariatur huic quod dominus dicit haec vobis ab initio non dixi, quia illi dicunt dominum hoc dixisse in monte oliveti, quod fuit imminente passione tribus diebus antequam ventum esset ad coenam. Unde hoc quod dicit ab initio, non refertur ad tempus passionis, sed ad tempus quo primo fuit cum discipulis, ut Augustinus dicit. Sed contra hoc est, quod Matth. c. X, 16, dicitur, quod dominus praenuntiavit discipulis tribulationes superventuras, non solum imminente passione, sed ab initio electionis eorum. Ecce, inquit, mitto vos sicut oves in medio luporum. Et ideo dicendum, quod hoc quod dicit ab initio, non est intelligendum solum de tribulationibus superventuris, sed de adventu spiritus sancti, quem non praenuntiavit eis ab initio, ut Augustinus dicit. Vel dicendum, secundum Chrysostomum, quod intelligendum est de tribulationibus. Et tunc quod dicit ab initio, dicit propter duo quae hic eis de novo praedixit: unum scilicet, quod essent passuri tribulationes a Iudaeis, quod eis ante non dixerat, sed solum a gentibus, ut patet Matth. X, 22; aliud, quod supra praedixit eis, quod flagella passuri essent, hic autem addit unum quod maxime poterat eos attonitos facere, scilicet quod mors eorum reputaretur a Iudaeis obsequium.
Supra explicavit dominus rationes consolatorias contra tribulationes discipulis superventuras, hic explicat rationes consolatorias de recessu suo. Consolatus est autem eos dominus de recessu suo triplici ratione. Primo ratione accessus eorum ad patrem quem promittebat; unde dicebat: non turbetur cor vestrum (...) in domo patris mei mansiones multae sunt. Secundo ratione Paracliti quem missurus erat; unde dicebat: et ego rogabo patrem, et alium Paraclitum dabit vobis. Tertio ratione iteratae suae visionis, quam asserebat: non relinquam, inquam, vos orphanos: veniam ad vos. Has autem tres rationes explicat hic, sed ordine retrogrado, et primo promissionem spiritus Paracliti; secundo iteratam sui visionem, ibi modicum, et iam non videbitis, me; et iterum modicum, et videbitis me; tertio introductionem ad patrem, ibi et in illo die me non interrogabitis. Circa primum duo facit. Primo praemittit necessitatem consolationis; secundo ponit eam, ibi sed ego veritatem dico vobis et cetera. Circa primum duo facit. Primo praenuntiat suum recessum; secundo ostendit huius praenuntiationis effectum, ibi sed quia haec locutus sum vobis, tristitia implevit cor vestrum. Recedit ergo ad patrem vadens; et ideo dicit: vobiscum eram, usque modo, sed nunc vado ad eum qui me misit, idest patrem: quod quidem perfectionis est. Tunc enim unaquaeque res perficitur cum ad suum principium redit; Tob. XII, 20: tempus est ut revertar ad eum qui me misit. Eccle. I, 7: ad locum unde exeunt flumina, revertuntur. Ibat quidem secundum humanitatem ad eum apud quem ab aeterno erat secundum divinitatem. Et hoc diffusius expositum est in praecedentibus.
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Sed addit nemo ex vobis interrogat me, quo vadis? Sed quid est hoc quod dicit? Nonne Petrus interrogavit, supra XIII, 36: domine, quo vadis? Et Thomas, supra XIV, 5: nescimus quo vadis? Et ideo huic quaestioni respondent Chrysostomus et Augustinus; sed aliter et aliter. Chrysostomus enim dicit, quod discipuli audientes quod deberent interfici et absque synagogis fieri, ita tristati et attoniti facti sunt, ut quasi obliti de recessu Christi et locutionem amittentes, eum de suo recessu non interrogarent.
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Unde subdit sed quia haec locutus sum vobis, tristitia implevit cor vestrum. Et sic dominus dicens et nunc vado ad eum qui misit me, eos potius increpat, secundum Chrysostomum. Et hoc non interrogabant; Deut. XXXII, 7: interroga patrem tuum, et annuntiabit tibi; Eccli. VI, 28: investiga illam, et manifestabitur tibi. Augustinus autem vult quod hoc quod dicit nunc vado ad eum qui misit me, non sit pro illo instanti quo loquebatur, sed pro tempore quo ascensurus erat in coelum; quasi diceret: superius interrogastis me quo irem, sed nunc ita vado quod non est necesse ut aliquis vestrum interroget me, quo vadis? Quia, ut dicitur Act. I, 9, videntibus illis elevatus est. Hic ponitur tristitia, quae est effectus praenuntiationis, secundum Chrysostomum; sed, secundum Augustinum tristantur de recessu: gaudebant enim de praesentia Christi quodam modo carnali affecti ad humanam eius speciem, sicut homo delectatur de praesentia amici: et ideo de recessu eius tristabantur; Ps. XXIX, 6: ad vesperam, scilicet passionis, demorabitur fletus, in apostolis, et ad matutinum, resurrectionis, laetitia. Sed quia humanum est quod tristitia cor tangat, vitiosum autem quod cor impleat, quia per hoc ratio turbatur, ideo, quasi arguens, dicit tristitia implevit cor vestrum; Eccli. XXX, 22: non des tristitiam animae tuae; supra XIV, 27: non turbetur cor vestrum. Hic ponitur ratio consolationis quae est promissio spiritus sancti, et primo promittit spiritum sanctum; secundo praenuntiat eius effectum, ibi et cum venerit ille et cetera. Circa primum duo facit. Primo ostendit recessus sui necessitatem; secundo recessus utilitatem. Dicit ergo tristitia implevit cor vestrum, scilicet de recessu meo; sed est magis vobis gaudendum, quia expedit vobis ut ego vadam, idest valde vobis est necessarium, quia, si non abiero, Paraclitus non veniet ad vos. Item est vobis fructuosum et utile: quia si abiero, mittam eum ad vos, scilicet spiritum sanctum. Sed numquid non potuisset Christus dare spiritum vivens in carne? Dicendum quod sic: quia etiam super eum baptizatum spiritus sanctus in specie columbae descendit et numquam ab eo recessit, quem ab instanti suae conceptionis recepit non ad mensuram. Sed noluit eum dare discipulis existens cum eis, quadruplici ratione. Primo propter eorum indispositionem: nam spiritui sancto, cum sit amor spiritualis, contrariatur amor carnalis. Discipuli autem quodam carnali amore afficiebantur ad Christi humanitatem, necdum elevati erant spirituali amore ad eius divinitatem, et ideo nondum capaces erant spiritus sancti; II Cor. V, v. 16: ex hoc iam neminem secundum carnem noscimus, idest secundum carnis affectum, et si cognovimus secundum carnem, Christum scilicet ante passionem, sed nunc iam non novimus. Secundo propter divini auxilii conditionem, quod maxime adest in necessitatibus; Ps. IX, v. 10: adiutor in opportunitatibus, et iterum Ps. XXVI, 10: quoniam pater meus et mater mea dereliquerunt me, dominus autem assumpsit me. Quamdiu autem Christus erat cum eis, sufficiens adiutorium erat cum eis, sed eo recedente multis tribulationibus exponebantur: et ideo datus est eis statim alius consolator et adiutor. Unde signanter dicit: et alium Paraclitum dabit vobis; Is. XXVIII, 9: quem docebit scientiam (...). Ablactatos a lacte, avulsos ab uberibus. Tertio ex dignitatis Christi consideratione: nam, ut Augustinus dicit in libro de Trinitate, Christus inquantum homo, non habet quod det spiritum sanctum, sed inquantum Deus. Quando autem cum discipulis erat, videbatur esse quasi homo unus ex eis. Ne ergo videretur quod homo esset qui daret spiritum sanctum, ideo ipsum ante ascensionem suam non dedit; supra VII, 39: nondum erat spiritus datus, quia nondum Iesus erat glorificatus; Sap. IX, 10: emitte illam a sede magnitudinis tuae. Quarto propter unitatem Ecclesiae conservandam: nam, ut supra X, 41, habetur, Ioannes signum fecit nullum: quod ideo fuit ne populus divideretur a Christo, et ut evidentior appareret eminentia ad Ioannem. Discipuli autem ipso spiritu replendi erant, ut etiam opera maiora facerent quam Christus fecit, supra XIV, 12: et maiora horum facient, et ideo si ante passionem fuisset eis datus, potuisset verti in dubium apud populum quis esset Christus, et sic fuisset in eo divisio; Ps. LXVII, 19: ascendens in altum, dedit dona hominibus. Sed, secundum Chrysostomum, potest hic sumi argumentum contra Macedonianos dicentes, spiritum sanctum esse creaturam et ministrum patris et filii. Si enim sic esset, non esset sufficiens consolatio de recessu Christi adventus spiritus sancti: sicut non esset sufficiens consolatio de recessu regis, si daretur unus de ministris suis loco eius. Quia ergo spiritus sanctus aequalis est filio, ideo dominus eos per promissionem spiritus sancti consolatur. Sed si aequales sunt filius et spiritus sanctus, quare expedit quod filius recedat, ut veniat spiritus sanctus? Ideo scilicet quia recedebat corporaliter, ac simul cum spiritu sancto veniebat invisibiliter. Si enim filius habitasset invisibiliter, et diceret: expedit ut recedam, quia veniet spiritus sanctus utique maior eo spiritus sanctus reputaretur.
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Supra consolatus est dominus apostolos per promissionem spiritus sancti; hic ostendit utilitatem quam spiritus sanctus adveniens afferet eis. Et ponit triplicem utilitatem: unam ex parte mundi, aliam ex parte discipulorum, et tertiam ex parte Christi. Ex parte quidem mundi, quia spiritus sanctus adveniens mundum arguet; ex parte discipulorum, quia eos instruet, ibi adhuc multa habeo vobis dicere etc.; ex parte Christi, quia ipsum clarificabit, ibi ille me clarificabit et cetera. Circa primum duo facit. Primo ponit utilitatem adventus spiritus sancti quantum ad mundum; secundo exponit eam, ibi de peccato quidem, quia non crediderunt in me. Dicit ergo: expedit vobis ut ego vadam, quia mittam spiritum sanctum ad vos, et, cum venerit ille, arguet mundum de peccato et de iustitia et de iudicio. Quod dupliciter legitur. Uno modo secundum Augustinum, alio modo secundum Chrysostomum. Secundum Augustinum quidem hoc modo: cum venerit, scilicet spiritus sanctus, ille arguet, idest reprehendet, mundum; Prov. IX, 8: argue sapientem, et diliget te. Sed numquid non etiam Christus arguit mundum? Arguit quidem, supra VIII, 41: ex patre Diabolo estis, et Matth. XXIII, multa contra Pharisaeos et Scribas dicens. Quare ergo dicit ille arguet, quasi ipse non arguerit? Sed forte diceret aliquis quod Christus solos Iudaeos arguit, spiritus autem sanctus in discipulis et per discipulos arguit totum mundum. Sed huic contrariatur quod Christus loquitur in apostolis et per apostolos sicut spiritus sanctus; II Cor. ult., 3: experimentum quaeritis eius qui in me loquitur Christus.
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Et ideo dicendum, quod dixit ille arguet mundum, qui invisibiliter penetrans corda vestra, diffundet in eis caritatem, qua timore depulso, arguendi habebitis potestatem. Quamdiu enim discipuli carnaliter ad Christum afficiebantur, spiritus sanctus non erat in eis, ut dictum est, eo modo quo postea fuit: et ideo non erant ita audaces sicut post eius adventum fuerunt; Ps. XXXII, 6: spiritu oris eius omnis virtus eorum, scilicet apostolorum; II Paral. XXIV, 20: spiritus domini induit Zachariam. Ille etiam arguet mundum, quia corda quae ante mundana fuerant, replens fecit quod ea se reprehenderent; Iob XIII, 15: arguam vias meas coram illo et cetera. Et hoc facit spiritus sanctus; Ps. l, 12: spiritum rectum innova in visceribus meis. Sed de quo arguet? De tribus. De peccato quod commiserunt; Is. LVIII, 1: annuntia populo meo scelera eorum et cetera. Et hoc apostoli fecerunt; Ps. XVIII, 5: in omnem terram exivit sonus eorum. Item de iustitia quam neglexerunt; Is. XXIX: iustitiam non fecerunt et cetera. Et hoc apostoli fecerunt: Rom. III, 10: non est iustus quisquam. Item de iudicio, quod contempserunt: ut enim dicitur Prov. XVIII, 3, impius cum in profundum peccatorum venerit, contemnet; Ez. V, 6: contempsit iudicia mea et cetera. Hic exponit. Et primo, quod dicit de peccato, et hoc quia non crediderunt in me. Solum de peccato infidelitatis arguit: quia per fidem omnia alia peccata dimittuntur, Matth. XXV, 35 ss. Dominus damnatis solum defectum misericordiae imputat, quia per misericordiam omnia peccata purgantur; Prov. XV, 27: per misericordiam et fidem purgantur peccata. Sic ergo et hic, quia infidelitate manente, peccata cetera detinentur, et ea discedente cetera dimittuntur. Dicit autem quia non crediderunt in me; et non dicit mihi, vel me, quia Daemones credunt Christum esse, et contremiscunt; Iac. II, 19. Sed in me, per fidem formatam sperando et diligendo. Secundo de iustitia, et hoc quia ad patrem vado et cetera. Quod quidem potest dupliciter exponi: quia vel de iustitia Christi, vel de iustitia apostolorum. De iustitia quidem apostolorum sic: de iustitia nostra, quod non sunt imitati. Iustitia dico non ex lege, sed ex fide; Rom. III, 22: iustitia autem Dei per fidem Iesu Christi. Fides autem de invisibilibus est: Hebr. XI, 1. Discipuli autem aliquid videbant, scilicet eius humanitatem, et aliquid non videbant, scilicet eius divinitatem: sed hoc promittit eis in praemium; supra XIV, 21: manifestabo eis meipsum. Habebant ergo discipuli fidem de Christo quantum ad divinitatem tantum; sed quando subtracta fuit eis humanitas Christi, tunc eorum fides erat de utroque: et ideo, secundum Augustinum super Ioan., dicit quia vado ad patrem, et iam non videbitis me; quasi dicat: vos creditis in me secundum divinitatem, et, quia vado ad patrem, credetis in me etiam quantum ad humanitatem: quam quidem fidei iustitiam mundus non imitatur. Sed dicit et iam non videbitis me: non quod numquam sint eum visuri, sed quia non visuri sunt eum in ista carne mortali. Viderunt eum in resurrectione, sed immortalem existentem; et videbunt eum in iudicio, sed in maiestate venientem. De iustitia quidem Christi exponit de verbis domini. Iudaei enim noluerunt recognoscere quod Christus iustus esset; supra IX, 24: nos scimus quia hic homo peccator est.
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Arguet eos de hac iustitia, dicens quia ad patrem vado: quia hoc ipsum quod ad patrem vado, iustitiae meae est. Quod enim Christus descendit, misericordiae fuit; sed quod ascendit, eius iustitiae debitum; Phil. II, 9: propter quod et Deus exaltavit illum et cetera. Tertio arguit mundum de iudicio; et hoc quia princeps huius mundi, idest Diabolus, qui est princeps mundi, idest mundanorum, non creatione, sed suggestione et imitatione; Sap. II, 25: imitantur eum qui sunt ex parte illius; Iob XLI, 25: ipse est rex super omnes filios superbiae. Hic ergo princeps iam iudicatus est, idest expulsus foras; supra XII, 31: nunc iudicium est mundi, idest, pro mundo, nunc princeps huius mundi eiicietur foras. Et hoc dicit ut tollat excusationem hominum, qui se de peccatis excusant propter tentationem Diaboli; quasi dicat: excusari non possunt, quia expulsus est Diabolus per gratiam et fidem Christi et spiritum sanctum a cordibus fidelium, ita ut iam non tentet interius sicut ante, sed solum exterius per exercitationem permissus; et ideo resistere possunt ei qui volunt adhaerere Christo. Et inde est quod debiles feminae Diabolum vicerunt, a quo tamen fortissimi viri superati sunt. De hoc ergo iudicio mundus arguitur, quia a Diabolo vincitur resistere nolens, et a se expulsum, per consensum peccati reducens; Rom. VI, 12: non regnat peccatum in vestro mortali corpore. Vel aliter, secundum eumdem in libro de verbis domini, ut quod dicit iam iudicatus est, intelligatur de iudicio condemnationis; idest, iam condemnatus est ipse et per consequens omnes qui adhaerent ei; Matth. XXV, v. 41: ite, maledicti, in ignem aeternum, qui paratus est Diabolo et Angelis eius. Arguitur etiam mundus de iudicio: quia sciens mundi huius principem condemnatum esse, non evadit etiam ipse hoc iudicium; sed cum suo principe iudicatur, quoniam superbum atque impium imitatur. Secundum Chrysostomum, aliter a capite exponitur cum venerit, scilicet spiritus sanctus, ille arguet, idest convincet, mundum de peccato; quasi diceret: ipse spiritus sanctus erit argumentum quoddam contra mundum; Hebr. II, 4: contestante Deo signis et prodigiis et cetera. Et de hoc peccato ostendet eos graviter peccasse, quia non crediderunt in me, cum videbunt quod spiritus sanctus in nomine meo dabitur fidelibus; Act. V, 32: nos testes huius rei sumus, et spiritus sanctus, quem dedit Deus omnibus obedientibus sibi. De iustitia, quam scilicet ego habeo, quam tamen mundus non reputavit me habere: et hoc, quia vado ad patrem, et mittam vobis spiritum, scilicet qui ostendet me iustum, et irreprehensibilem duxisse vitam; supra XV, v. 26: quem ego mittam vobis a patre spiritum veritatis. Quia hoc dicitur in Ps. LXVII, v. 19 postquam ascendit Christus in altum, dedit dona hominibus.
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De iudicio: quia princeps huius mundi iam iudicatus est; idest, ex hoc ipso quod per spiritum sanctum iudicatur, idest expellitur, a cordibus fidelium; Zach. XIII, 2: spiritum immundum eiiciam; I Cor. II, 12: nos spiritum huius mundi non accepimus; sed spiritum qui ex Deo est. Et de hoc iudicio arguet, quia ipsi male iudicaverunt quod Daemonium haberet, et quod in Beelzebub eiiceret Daemonia: de quo convincentur, quia spiritus sanctus quem ego mittam, ipsum Daemonem condemnabit et eiiciet. Hic ponit utilitatem adventus spiritus sancti ex parte discipulorum, quae est ipsorum instructio, et primo ponit instructionis necessitatem; secundo promittit instructionem, ibi cum autem venerit ille spiritus veritatis, docebit vos omnem veritatem; tertio excludit dubitationem, ibi non enim loquetur a semetipso. Dicit ergo: utilis erit adventus spiritus sancti mundo, quia arguet eum. Sed et vobis utilis erit ad instruendum; qua quidem instructione indigetis, quia multa habeo vobis dicere, sed non potestis portare modo: quasi dicat: ego vos instruxi, sed non adimplemini; Iob XXVI, 14: ecce haec ex parte dicta sunt verborum eius: et cum vix parvam stillam sermonis eius audierimus, quis poterit tonitruum magnitudinis illius intueri? Quaerere autem quae sunt ista multa quae portare non poterant, est stultum, ut dicit Augustinus. Nam si ipsi portare non poterant, multo magis et nos non possumus.
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Hoc tamen quod dicit non potestis portare modo, diversi haeretici assumunt ad sui erroris velamentum, dum his qui eis adhaerent quaedam in occulto dicunt turpissima, quae non auderent dicere in manifesto: quasi haec ipsa sint quae tunc discipuli portare non poterant, et ea docuerit spiritus sanctus quae palam docere atque praedicare spiritus hominis erubescit. Non est ergo intelligendum quod aliqua secreta doctrinae taceantur fidelibus parvulis, seorsum docenda maioribus, sed omnibus fidelibus proponuntur ea quae fidei sunt; Matth. c. X, 27: quod in aure audistis, praedicate supra tecta. Sed aliter proponenda sunt rudibus, aliter peritis; sicut quae subtilia sunt de mysterio incarnationis, et aliis huiusmodi, non sunt rudibus proponenda, quia cum intelligere non possent, scandalizarentur. Omnia ergo quae fidei erant, dominus proposuit eis, sed non eo modo quo postea revelavit, et praecipue in vita aeterna. Sic ergo quae portare non poterant, sunt plena cognitio divinorum, quam non habebant tunc, puta aequalitatem filii ad patrem, et huiusmodi. Unde Paulus, II Cor. XII, 4: audivi arcana verba, quae non licet homini loqui, quae non erant de alia veritate quam fidei, sed altiori modo. Item spiritualis intellectus omnium Scripturarum, quem tunc non habebant, sed quando aperuit eis sensum ut intelligerent Scripturas: Lc. ult., 45. Item passiones et pericula quae passuri erant quae tunc non poterant, quia animi eorum imbecilles erant; Eccli. VI, 26: subiice humerum tuum, et porta illam. Sic ergo necessaria erat eis instructio. Hic promittit eis instructionem quam consequentur in adventu spiritus sancti qui docebit eos omnem veritatem. Cum enim sit a veritate, eius est docere veritatem, et facere similes suo principio. Et dicit omnem veritatem, scilicet fidei, quam docebit per quamdam elevatam intelligentiam in vita ista, et eamdem plenarie in vita aeterna, ubi cognoscemus sicut et cogniti sumus: I Cor. XIII, 12, et I Io. II, 27: unctio docebit vos et cetera. Vel omnem veritatem, figurarum legis, quam adepti sunt discipuli per spiritum sanctum. Unde Dan. I, 17, dicitur quod dedit dominus pueris illis sapientiam et intelligentiam. Hic excludit dubitationem, quae poterat esse, si spiritus sanctus docebit eos, videtur scilicet quod esset maior Christo: quod non est, quia docebit eos virtute patris et filii, quia non loquetur a semetipso, sed a me, quia a me erit. Sicut enim filius non operatur a semetipso sed a patre, ita spiritus sanctus, quia est ab alio, scilicet a patre et filio, non loquetur a semetipso, sed quaecumque audiet, accipiendo scientiam sicut et essentiam ab aeterno, haec loquetur, non corporaliter, sed intrinsecus in mente illuminando; Oseae II, 14: ducam eam ad solitudinem, et loquar ad cor eius; Ps. LXXXIV, v. 9: audiam quid loquatur in me dominus Deus. Sed cum audierit ab aeterno, quid est hoc quod dicit audiet, in futuro? Sed dicendum, quod aeternitas includit omne tempus; et ideo potest spiritus sanctus, qui ab aeterno audit, dici audire in praesenti, in praeterito et futuro. Sed tamen aliquando dicitur audire in futuro propter hoc quia illa quorum notitiam habet sunt futura.
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Loquetur ergo quaecumque audiet, quia non solum docebit aeterna, sed futura; et ideo subdit: et quae ventura sunt annuntiabit vobis, quod est proprium divinitatis; Sap. VIII, 8: signa et monstra scit antequam fiant; Is. XLI, 23: quae ventura sunt annuntiate nobis; et sciemus quia dii estis vos. Hoc enim est proprium spiritus sancti; Ioel. c. II, 28: effundam de spiritu meo super omnem carnem, et prophetabunt filii vestri et filiae vestrae. Apostoli autem habuerunt spiritum prophetiae. Vel docebit omnem veritatem, scilicet figurarum. Sed ne dubitarent quomodo scirent de futuris tribulationibus quas eis praenuntiaverat, ideo subdit et quae ventura sunt, scilicet super vos, annuntiabit vobis.
Supra positus est duplex fructus adventus spiritus sancti, scilicet mundi arguitio et discipulorum instructio, hic ponitur tertius fructus, scilicet Christi clarificatio, et primo proponit fructum clarificationis; secundo manifestat rationem ipsius, ibi quia de meo accipiet; tertio subditur manifestatio rationis, ibi omnia quae habet pater, mea sunt. Dicit ergo: docebit omnem veritatem, quia ille me clarificabit, in quo est omnis veritas; supra XIV, 6: ego sum via, veritas et vita; Col. II, 3: in quo, scilicet Christo, sunt omnes thesauri sapientiae et scientiae. Clarificabit me: idest, meam notitiam claram faciet. Primo quidem discipulos illuminando: quia adhuc carnales erant, et ad Christum afficiebantur secundum carnem, idest secundum infirmitatem carnis, non cognoscentes divinitatis eius maiestatem, cuius postmodum per spiritum sanctum sunt capaces effecti; I Cor. II, 10: nobis autem revelavit Deus per spiritum suum. Secundo fiduciam clare annuntiandi praebendo. Nam discipuli ante timidi erant, ita ut non auderent Christum publice confiteri, sed spiritu sancto repleti, timore depulso, annuntiaverunt hominibus Christum, ab ipso spiritu quodammodo impulsi; Is. LIX, 19: cum venerit quasi fluvius violentus quem spiritus domini cogit. Unde et apostolus dicebat: caritas Christi urget nos. Tertio opera mirifica in apostolis, et per apostolos faciendo; I Cor. XII, 11: haec omnia operatur unus atque idem spiritus. Hic ponitur ratio clarificationis, quae est, quia filius est principium spiritus sancti. Omne enim quod est ab alio, manifestat id a quo est: filius enim manifestat patrem, quia est ab ipso. Quia ergo spiritus sanctus est a filio, proprium est ut clarificet eum.
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Dicit ergo: ideo me clarificabit quia de meo accipiet. Accipere autem hoc non est intelligendum eo modo quo in creaturis. Tria enim sunt in acceptione creaturarum, quorum duo non sunt in divinis. Scilicet, quia in creaturis aliud est quod accipit, et aliud quod accipitur: quod non est in divinis, cum personae divinae simplices sint, nec in eis sit aliud et aliud: immo a quocumque accipit spiritus sanctus, accipit totam substantiam suam, similiter et filius. Aliud est, quod in creaturis accipiens aliquando fuit non habens id quod accipit, sicut si materia accipiat formam, vel subiectum accidens: aliquando enim materia fuit sine tali forma, et subiectum sine tali accidente. Et hoc quidem non est in divinis: quia filius ab aeterno est habens quod accipit a patre, et spiritus sanctus quod a patre et filio accipit. Ergo spiritus sanctus a filio, sicut filius accipit a patre; supra X, 29: pater quod dedit mihi, maius omnibus est. Sic ergo accipere in divinis dicit ordinem originis. Sed nota, quod cum dicit de meo accipiet, ly de non importat participationem, sed consubstantialitatem, quia totum accipit quod filius habet. Sicut enim filius dicitur de substantia patris, quia accipit totam substantiam patris, ita et spiritus sanctus de substantia filii, quia accipit totam substantiam eius. Quia ergo de meo accipiet, et ego sum verbum Dei, ideo annuntiabit vobis. Spiritus enim animalis nullo modo potest esse nisi secundum quod procedit a verbo interius concepto. Hic ponitur rationis manifestatio, ubi Christus probat quod spiritus sanctus accipiebat de suo propter unitatem et consubstantialitatem patris et filii ubi primo ponit consubstantialitatem patris et filii; secundo infert conclusionem intentam, ibi propterea dixi quia de meo accipiet. Dicit ergo de meo accipiet, quia omnia quae habet pater, mea sunt, quasi dicat: licet a patre procedat spiritus veritatis, tamen quia omnia quae habet pater, mea sunt, et ipse patris spiritus est, et de meo accipiet. Sed notandum, quod habere dicimur aliquid dupliciter. Uno modo sicut possessionem; alio modo sicut quod in nobis est, puta vel sicut forma, vel sicut pars. Pater ergo habet sicut possessionem et rem sibi subiectam totam creaturam: Ps. XXIII, 1: domini est terra et plenitudo eius; habet etiam aliquid quod in ipso est, immo quod est ipse, quia ipse est quidquid in ipso Christo est, cum ipse sit sua essentia, sua bonitas, sua veritas et aeternitas. De hoc ergo modo habendi loquitur. Et sic quidquid habet pater est filii: quia eamdem sapientiam, eamdem bonitatem habet filius quam habet et pater; supra V, 26: sicut pater habet vitam in semetipso, sic dedit et filio habere vitam in semetipso; Matth. XI, 27: omnia mihi tradita sunt a patre meo. Sed, sicut Didymus dicit, obiiciunt aliqui: si omnia quaecumque habet pater, et filius, ergo cum pater habeat paternitatem, sequitur quod et filius. Ad quod respondet, quod haec quidem ratio haberet apparentiam, si dominus diceret: omnia quae habet Deus, mea sunt. Sed dicens omnia quae habet pater, salvat distinctionem patris et filii dans intelligere quod omnia quaecumque habet pater, sua sunt, praeter id in quo distinguitur pater a filio. Nam patris nomine se filium declaravit, paternitatem qui filius erat non sibi usurpavit. Sed notandum, quod simpliciter concedimus hanc, scilicet quidquid habet pater, habet filius, non tamen quod eo ordine habet filius quo pater habet. Nam filius habet sicut ab alio accipiens; pater vero sicut alii dans. Non ergo est distinctio in eo quod habetur, sed in ordine habendi. Huiusmodi autem relationes, scilicet paternitas et filiatio, huius ordinis distinctionem important: paternitas enim importat hoc quod est dare alii, filiatio vero accipere ab alio. Sed quaeritur utrum relatio in divinis sit aliquid realiter. Videtur quod sic: alias, cum personae divinae relationibus distinguantur, eorum distinctio non esset realis. Dicendum ergo, quod relatio in divinis dupliciter consideratur. Uno modo per comparationem ad essentiam seu personam patris; et sic relatio patris non est alia res quam essentia seu persona patris. Alio modo potest considerari per comparationem ad oppositam relationem, puta ad filiationem; et sic paternitas est relatio realis, quia secundum hoc importat ordinem naturae, quem pater dat filio per aeternam generationem: qui quidem ordo est in Deo secundum rei veritatem. Sic ergo, si paternitas comparetur ad essentiam patris, omnia quaecumque habet pater, habet filius, quia paternitas non est alia res ab essentia patris; sed non eo ordine habet, ut dictum est. Hic infert intentam conclusionem, quod spiritus sanctus accipiat a filio. Ex necessitate enim oportet quod si omnia quae habet pater sint filii, et filius sit consubstantialis patri, quod spiritus sanctus procedat a filio sicut procedit a patre, ut Hilarius et Didymus arguunt. Ad quod sciendum est, quod in qualibet processione seu origine rei creatae dicimus, quod idem sit quo agens agit, seu dat quod habet, et quod recipiens recipit; sicut ignis generatus recipit formam ignis, quam ignis generans dat per formam suam. Sed hoc in origine divinarum personarum est quodammodo simile, scilicet quod idem est quo pater dat naturam suam filio, non voluntate, sed natura, idest per naturam suam. Sed in hoc est dissimile: quia in creaturis non est idem numero, quod communicatur et quo communicatur, sed specie solum; sed in divinis est eadem natura numero quam pater dat filio, et qua eam dat seu communicat. Sed attende quod dicimus quod filius accipit de substantia patris, idest substantiam patris; et spiritus sanctus de substantia patris et filii; et quod pater virtute naturae suae dat filio substantiam suam et pater et filius spiritui sancto. Sed tamen non dicimus quod pater de substantia sit filii, vel pater et filius de substantia spiritus sancti: quia ly de importat consubstantialitatem cum ordine originis. Sic ergo spiritui sancto communicatur quod commune est patri et filio. Oportet autem quod illud idem sit principium communicationis in divinis et quod communicatur. Si ergo essentia communicatur spiritui sancto, oportet quod communicans sit essentia. Essentia autem est communis patri et filio: oportet ergo quod si pater dat essentiam spiritui sancto, quod et filius similiter det: et ideo dicit, quia omnia quaecumque habet pater, mea sunt.
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Et si spiritus sanctus accepit a patre, accipiet etiam a filio; et ideo dicit propterea dixi vobis, quia de meo accipiet, et annuntiabit vobis, quia secundum quod a me accipit, ita annuntiabit vobis.
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Supra explicavit dominus unam rationem consolationis ex promissione spiritus sancti; hic explicat secundam, scilicet de iterata visione sua, et primo ponitur visionis iterata promissio; secundo inducitur discipulorum dubitatio ibi dixerunt ergo etc.; tertio subditur dubitationis satisfactio, ibi cognovit autem Iesus et cetera. Iteratam autem visionem promittit eis dominus cum praenuntiatione recessus sui: quod ideo eis frequenter inculcat, ut dum saepe ipsum futurum praemeditantur, ipsum absentem tolerabilius ferant. Tria autem ponit consolatoria. Brevem absentiam, iteratam sui praesentiam, et honorabilem discessum. Absentia quidem brevis est, quia modicum, et iam non videbitis me: ut ly modicum referatur ad non videbitis; quasi dicat: futurum est ut tollar a vobis per mortem, et iam non videbitis me, sed non debetis contristari, quia tempus hoc quo me non videbitis, modicum erit, quia exurgam diluculo, tertia scilicet die; Is. XXVI, 20: abscondere modicum ad momentum donec pertranseat indignatio. Sed iterata praesentia mei erit, quia iterum modicum, idest modico temporis post resurrectionem spatio, scilicet quadraginta dierum, Act. I, 3: per dies quadraginta apparens eis, et videbitis me; infra XX, 20: gavisi sunt discipuli viso domino. Et hoc, quia honorabiliter recedo, quia vado ad patrem; Act. I, 9: videntibus illis elevatus est. Vel aliter, ut ly modicum referatur ad tempus ante eius mortem, et sit sensus modicum, scilicet tempus existet quo subtrahar a vobis, quia scilicet in crastino; supra XIII, 33: filioli, adhuc modicum vobiscum sum. Et non videbitis me, scilicet mortalem, quia, supra XIV, 19, adhuc modicum, et mundus me iam non videt, scilicet mortalem, quia videbit eum in iudicio in maiestate venientem; discipuli vero post resurrectionem immortalem existentem: quia, ut dicitur Act. X, 40, dedit eum manifestum fieri non omni populo, sed testibus praeordinatis. Et ideo subdit modicum, scilicet durabit, et videbitis, quia scilicet modicum tempus fuit quo manserit in morte; Is. LIV, 8: in momento indignationis abscondi faciem meam parumper a te. Vel ly modicum potest referri ad tempus totius vitae nostrae usque ad iudicium; et tunc videbimus eum in iudicio et in gloria. Dicitur autem modicum in comparatione ad aeternitatem; Ps. LXXXIX, 4: mille anni ante oculos tuos tamquam dies hesterna quae praeteriit. Quia vado ad patrem, per resurrectionem et ascensionem; supra XIII, 1: sciens Iesus quia venit hora eius ut transeat ex hoc mundo ad patrem. Hic ponitur discipulorum dubitatio: et primo ponitur eorum ad invicem collatio; secundo exprimitur dubitationis occasio; tertio describitur dubitantium animus et affectio. Conferebant quidem ad invicem discipuli ex verbis domini, dicentes quid est hoc quod dicit nobis modicum? In quo commendanda est eorum reverentia ad Christum, quae tanta erat ut non praesumerent eum interrogare. Simile faciunt Angeli; Is. LXIII, v. 1: quis est iste qui venit de Edom, tinctis vestibus de Bosra? Quibus tamen respondet, dicens: ego qui loquor iustitiam, et propugnator sum ad salvandum. Sed in hoc datur nobis intelligi quia nondum perfectum sensum habuerunt de verbis Christi, aut propter tristitiam absorbentem, aut propter verborum obscuritatem; Matth. XV, 16: adhuc et vos sine intellectu estis? Occasio autem erat ipse verborum contextus, quae videbantur contrarietatem quamdam implicare.
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Satis enim intelligebant quod dicit non videbitis me, et quia vado ad patrem: sed hoc dubium inferebat quod eumdem existentem et morientem post modicum visuri erant. Nondum enim nota eis erat resurrectio, quia hoc dicitur in Ps. c. LXXXVIII, 49: quis est homo qui non videbit mortem, eruet animam suam de manu Inferi? Sap. II, 1: non est agnitus qui sit reversus ab Inferis. Et ideo dicunt quid est hoc quod dicit nobis modicum? Supple: quod videbitis me. Sed ad hanc dubitationem modeste dispositi erant.
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Nescimus, inquiunt, quid loquitur. Nam, ut dicit Augustinus, aliqui non intelligentes verba Scripturae blasphemant, sensum proprium auctoritati Scripturae praeponentes; sed alii modesti, dum non intelligunt, suam ignorantiam confitentur; Sap. IX, v. 5: infirmus homo, et exigui temporis, et minor ad intellectum iudicii et legum: quod et hic discipuli faciunt. Non enim aiunt, male dicit, vel nihil; sed eorum ignorantiae ascribunt quod non intelligunt. Hic ponitur manifestatio dubitationis, et primo ponitur dubitationis cognitio; secundo manifestatio eius de quo dubitatur, ibi amen, amen dico vobis etc.; tertio inducitur similitudo, ibi mulier cum parit, tristitiam habet. Circa primum duo facit.
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Primo ostendit quomodo dubitatio discipulorum a Christo cognoscitur, cum dicit cognovit autem Iesus, virtute divinitatis suae, quia volebant eum interrogare, scilicet de eo quod dubitabant; supra II, 25: ipse enim sciebat quid esset in homine; I Reg. XVI, 7: homines vident quae patent, Deus autem intuetur cor. Secundo quomodo verbo manifestatur; unde dixit eis de hoc quaeritis inter vos etc.; Is. XLVIII, 3: audita feci ex tunc, repente operatus sum, et venerunt. Hic exponit dictum suum, removens dubitationem, non expresse ponens verba quae dixerat, discipulis magis satisfaciens quam sibi: ubi tria facit. Primo ostendit alternationem gaudii et tristitiae; secundo interiorem tristitiam; tertio consequentem laetitiam. Dicit ergo quantum ad primum amen, amen dico vobis, quia in hoc modico in quo non videbitis me, plorabitis, exterius emittendo vocem dolorosam, et flebitis, lacrymando; Thren. I, 2: plorans ploravit in nocte, quantum ad primum, et lacrymae eius in maxillis eius, quantum ad secundum; Hier. c. XXXI, 16: quiescat vox tua a ploratu.
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Interior autem eorum tristitia erit per contrarietatem ad laetitiam mundi; unde dicit mundus autem gaudebit: quod potest intelligi particulariter quantum ad tempus passionis Christi, et sic mundus, idest Scribae et Pharisaei, gaudebit, de occisione Christi; Thren. II, 16: haec dies quam expectabamus: invenimus, vidimus. Vel mundus, idest mali qui sunt in Ecclesia, gaudebit, in persecutione sanctorum; Apoc. XVII, 8: inhabitantes super terram gaudebunt. Vel universaliter mundus, idest homines carnaliter viventes, gaudebit, in rebus mundanis; Is. XXII, v. 13: ecce gaudium et laetitia occidere vitulos et iugulare arietes, comedere carnes et bibere vinum. Subsequitur tristitia discipulorum: unde dicit vos autem contristabimini, scilicet de passionibus quas in mundo sustinebitis, vel potius de occisione mea. Sic et sancti tristantur de passionibus sibi illatis a mundo, et de peccatis; II Cor. VII, 10: quae secundum Deum est tristitia, poenitentiam in salutem stabilem operatur. Sed tristitiam consequetur laetitia: quia tristitia vestra, quam scilicet habebitis in passione, vertetur in gaudium, in resurrectione; infra XX, 20: gavisi sunt discipuli viso domino. Sed universaliter omnium sanctorum tristitia vertetur in gaudium futurae vitae; Matth. V, 5: beati qui lugent, quoniam ipsi consolabuntur; Ps. CXXV, 6: euntes ibant et flebant mittentes semina sua; venientes autem venient cum exultatione portantes manipulos suos. Flent enim sancti tempore meriti, seminando; sed gaudebunt tempore praemii, colligendo. Hic dominus primo proponit similitudinem; secundo adaptat eam, ibi vos igitur nunc quidem tristitiam habetis. Similitudinem autem proponit de muliere parturiente, unde primo proponit eius tristitiam de partu; secundo eius laetitiam de prole, ibi cum autem pepererit puerum, iam non meminit pressurae propter gaudium. Dicit ergo quantum ad primum: mulier cum parit, tristitiam habet, sensibilem, scilicet maximam, quia venit hora eius, scilicet doloris; Ps. XLVII, 7: ibi dolores ut parturientis. Per hunc dolorem datur intelligi dolor passionis Christi, qui maximus fuit; Thren. I, 12: o vos omnes qui transitis per viam, attendite, et videte si est dolor sicut dolor meus. Item sanctorum poenitentium de peccatis; Is. XXVI, 17: sicut quae concepit, dolens, clamat in doloribus suis, cum appropinquavit ad partum; sic facti sumus a facie tua, domine. Hic proponit gaudium de evasione. Ad partum enim sequitur duplex gaudium: unum de evasione doloris; aliud, et maius, de ortu prolis: quod quidem maximum est, si proles sit masculini sexus; cum masculus sit quid perfectum, femina vero quid imperfectum et occasionatum; Ier. XX, v. 15: maledictus vir qui annuntiavit patri meo: natus est tibi puer masculus. Gen. XXI, v. 6, quando Sara concepit, dixit: risum fecit mihi dominus, et quicumque audierit, corridebit mihi.
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Et ideo dicit cum autem peperit, iam non meminit pressurae, gaudens de evasione doloris, sed magis propter gaudium, quia natus est homo in mundum. Haec autem similitudo convenit quidem quantum ad Christum, quia patiendo solvit mortis pressuras, et novum hominem regenerans esse fecit, idest, reddidit ad vitae gloriae novitatem, quae nondum hominibus nota erat; unde non dicit: natus est puer sed natus est homo in mundum: quia ipse Christus existens homo, ex mortuis novus resurgebat, ut puer. Item convenit Ecclesiae militanti quae in novitate vitae ambulat. Item Ecclesiae triumphanti, quae ambulat in novitate gloriae. Et non dicit non erit pressura sed quoniam non meminit pressurae quia etsi sancti recordentur miseriarum quas passi sunt, cum in illa beatitudine gloriae erunt, non tamen aliquid miseriarum ex hoc in affectu experientur. Hic adaptat similitudinem: et primo quantum ad praesentem tristitiam, quam apostoli tunc habebant, dicens et vos igitur quidem nunc, idest ex tempore passionis, tristitiam habetis, de morte mea; Lc. ult., 17: qui sunt hi sermones quos confertis ad invicem, et estis tristes? Vel nunc, idest in tota vita praesenti, tristitiam habetis. Supra eodem: plorabitis et flebitis vos.
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Secundo quantum ad futuram laetitiam, dicens iterum autem videbo vos. Ubi primo promittit eis futuram visionem, dicens iterum autem videbo vos; quod idem est ac si diceret: videbitis me, quia non possumus eum videre, nisi seipsum ostendat. Sed non dicit videbitis me sed videbo vos: quia hoc ipsum quod seipsum ostendit, est ex misericordia sua quae signatur per eius visionem. Dicit ergo iterum autem videbo vos, in resurrectione et in futura gloria; Is. XXXIII, v. 17: regem in decore suo videbunt. Secundo promittit cordis gaudium, et exultationem, dicens et gaudebit cor vestrum, scilicet ex mea visione in resurrectione. Unde cantat Ecclesia: haec dies quam fecit dominus, exultemus et laetemur in ea. Et gaudebit, visione gloriae: Ps. XV, 11: replebis me laetitia cum vultu tuo; Is. LX, 5: tunc videbis et afflues, et mirabitur, et dilatabitur cor tuum. Naturale enim est unicuique quod gaudeat in intuitu rei amatae. Divinam autem essentiam nullus nisi eam diligens videre potest. Iob XXXVI, 33: annuntiat de ea amico suo, quod possessio eius sit. Et ideo necesse est quod illam visionem sequatur gaudium; Is. ult., 14: videbitis, cognoscendo per intellectum, et gaudebit cor vestrum; immo ipsum gaudium usque ad corpus redundabit, dum glorificabitur; unde subdit: et ossa vestra germinabunt; Matth. c. XXV, 21: intra in gaudium domini tui. Tertio promittit eis perpetuam gaudii durationem, dicens et gaudium vestrum, quem habebitis in resurrectione de me, Is. LXI, 10: gaudens gaudebo in domino, nemo tollet a vobis: sicut Iudaei ante abstulerunt per passionem, quia, Christus resurgens ex mortuis iam non moritur, mors illi ultra non dominabitur. Vel gaudium vestrum, de gloriae fruitione, nemo tollet a vobis, cum sit inamissibile et perpetuum; Is. c. XXXV, 10: laetitia sempiterna super capita eorum. Nemo enim sibimetipsi hoc gaudium tollet per peccatum, cum uniuscuiusque voluntas sit ibi in bono confirmata; nemo etiam alteri hoc gaudium tollet, cum ibi nulla sit violentia, nulla illatio nocumenti et cetera.
Supra prosecutus est dominus duas rationes confortantes apostolos, scilicet ex promissione Paracliti, et reditu sui; hic vero prosequitur tertiam rationem in qua confortavit eos ex promissione accessus eorum ad patrem, et primo promittit eis familiarem accessum eorum ad patrem: secundo assignat rationem dictorum, ibi haec in proverbiis locutus sum vobis. Circa primum duo facit. Primo dat fiduciae securitatem; secundo hortatur eos ad usum fiduciae, ibi usque modo non petistis quidquam et cetera. Circa primum duo facit. Primo excludit interpellationis necessitatem; secundo promittit impetrandi opportunitatem, ibi amen, amen dico vobis. Si quid petieritis patrem in nomine meo, dabit vobis. Dicit ergo in illo die non rogabitis me quidquam. Ubi secundum quod Augustinus dicit, ubi nos habemus rogabitis, Graeci habent quoddam verbum quod duo significat, scilicet petere et interrogare; et ideo potest dupliciter intelligi in illo die non me rogabitis quidquam, idest nihil a me petetis, vel nihil me interrogabitis. Dicit ergo: in illo die. Quis autem sit iste dies, patet ex supra dictis scilicet iterum autem videbo vos. Quod potest intelligi de resurrectione, et de visione in gloria. De primo exponitur, secundum Chrysostomum in illo die, scilicet quando a mortuis resurrexero, me non interrogabitis quidquam; idest non dicetis: ostende nobis patrem, et huiusmodi. Sed contra hanc expositionem obiicit Augustinus: quia discipuli post resurrectionem dicunt, Act. I, 6: si in tempore hoc restitues regnum Israel? Et infra ult., 19, interrogat Petrus dicens: hic autem quid? Sed, sustinendo expositionem Chrysostomi, dicendum, quod dominus illum diem vocat non solum diem resurrectionis, sed etiam diem illum quo a spiritu sancto docendi erant; supra eodem: cum autem venerit ille spiritus veritatis, docebit vos omnem veritatem. Et sic confuse loquens de tempore illo, includit etiam adventum spiritus sancti; quasi dicat in illo die, dato scilicet spiritu sancto, me non interrogabitis, quoniam scietis omnia per spiritum sanctum; I Io. II, 27: unctio docet nos de omnibus. Item, secundum eumdem: in illo die adventus spiritus sancti, non me interrogabitis quidquam, idest, nulla erit vobis necessitas me rogandi. Sed numquid post resurrectionem apostoli non fecerunt aliquam orationem Christo? Videtur quod sic; II Cor. c. XII, 8, dicit apostolus: propter quod ter dominum rogavi, idest Christum. Responsio. Dicendum, quod in Christo erat duplex natura: scilicet humana, per quam est mediator Dei et hominum: I Tim. II, 5, et divina, per quam est Deus unus cum patre. Christus autem secundum quod homo, non erat talis mediator ut numquam nos Deo coniungeret, sicut aliqui mediatores qui numquam extrema coniungunt. Coniungit ergo nos patri. Eadem autem est coniunctio ad Deum patrem et ad Christum secundum divinam naturam; unde dicit: non necesse habebitis ut utamini mea mediatione, inquantum homo. Sic ergo in illo die non rogabitis me, quasi mediatorem, quia per vos habebitis accessum ad Deum; sed rogabitis me ut Deum. Et licet Christus interpellet pro nobis, ut dicit apostolus ad Rom. VIII, 34, Ecclesia tamen non rogat eum ut interpellantem: unde non dicimus: Christe, ora pro nobis; sed rogat ipsum ut Deum: inhaerens ei ut Deo, per amorem et fidem. Secundum Augustinum exponitur de die visionis gloriae, hoc modo: in illo die, quando videbo vos in gloria, me non rogabitis, idest, nil petetis, quia nil desiderandum remanebit, cum omnia bona superabundent nobis in patria; Ps. XV, 10: adimplebis me laetitia cum vultu tuo; et iterum, Ps. XVI, 15: satiabor cum apparuerit gloria tua. Item nil interrogabitis, quia pleni eritis cognitione Dei; Ps. XXXV, 10: in lumine tuo videbimus lumen. Sed contra utrumque obiicitur, quia sancti in patria orant: secundum illud Iob V, 1: voca si est qui tibi respondeat, et ad aliquem sanctorum convertere. Et II Mac. ult. dicitur, quod hic orabat pro populo suo. Nec potest dici, quod pro aliis rogent, non pro se; quia dicitur Apoc. VI, 10: usquequo non iudicas sanguinem nostrum? Item sancti interrogant: erunt enim aequales Angelis, ut dicitur Matth. XXII, 30, sed Angeli interrogant dicentes: quis est iste rex gloriae? Et in Is. LXIII, 1: quis est iste qui venit de Edom? Quae est vox Angelorum, secundum Dionysium. Ergo et sancti interrogant. Sed quantum ad utramque est duplex responsio. Primo, quia tempus gloriae potest considerari dupliciter: secundum gloriae inchoationem, et secundum plenariam consummationem. Tempus autem inchoationis gloriae est usque ad diem iudicii: nam sancti quantum ad animam receperunt gloriam, sed aliquid adhuc expectant ad recipiendum, scilicet gloriam corporis in se, et quantum ad alios, ut impleatur numerus electorum; et sic usque ad iudicii diem et petere possunt et interrogare, non tamen de his quae pertinent ad essentiam beatitudinis. Tempus autem gloriae consummatae plenarie est post diem iudicii, post quam nihil restat petendum, nihil cognoscendum; et de eo dicit in illo die, scilicet gloriae consummatae, nil petetis, nil interrogabitis. Quod autem dicitur de Angelis, quod interrogant, verum est de mysteriis humanitatis et incarnationis Christi, non autem divinitatis. Hic promittit impetrandi opportunitatem: quod quidem continuatur dupliciter. Uno modo, secundum Chrysostomum, ut referatur ad tempus resurrectionis, et adventum spiritus sancti; quasi dicat: verum est quod in illo die resurrectionis et spiritus sancti non interrogabitis me, tamen habebitis meum auxilium, quia petetis in nomine meo, a patre, ad quem habebitis accessum per me. Alio modo, secundum Augustinum: in illo die, gloriae meae, non rogabitis quidquam, sed interim, dum in peregrinatione huius miseriae conversamini, si quid petieritis patrem, dabit vobis. Et secundum hoc si quid petieritis patrem etc., non refertur ad hoc quod dicit in illo die, sed ad ea quae praecedunt illum diem. Ponit autem dominus septem conditiones bonae orationis. Prima est ut petantur bona spiritualia; et hoc cum dicit si quid. Quod enim est penitus terrenum, etsi in se sit aliquid, comparatum tamen ad spiritualia, nihil est; Sap. VII, 8: divitias nihil esse duxi in comparatione illius; Ier. IV, v. 23: aspexi terram, et vacua erat et nihil. Sed contra. Matth. VI, docet dominus petere temporalia, ibi: panem nostrum quotidianum. Sed dicendum, quod temporale petitum relatum ad spirituale iam est aliquid. Secunda conditio est ut fiat cum perseverantia; et quantum ad hoc dicit petieritis, quasi perseverando; Lc. XVIII, 1: oportet semper orare, et non deficere; et I Thess. V, v. 17: sine intermissione orate. Tertia, quod fiat cum concordia, cum dicit petieritis, in plurali; Matth. XVIII, 19: si duo ex vobis consenserint super terram, de omni re quamcumque petierint fiet illis a patre meo qui in caelis est. Unde Glossa, Rom. c. ult., dicit, quod impossibile est multorum preces non exaudiri. Quarta, ut procedat ex filiali affectu, cum dicit patrem. Qui enim ex timore petit, non patrem, sed dominum petit, vel hostem; Matth. VII, 11: si vos nostis bona data dare filiis vestris, quanto magis pater vester qui in caelis est, dabit bona petentibus se? Quinta, ut fiat cum pietate, idest cum humilitate, Ps. ci, 18: respexit in orationem humilium, et non sprevit preces eorum, cum fide impetrandi, Iac. I, 6: postulet autem in fide, nihil haesitans; et ordinate, Iac. IV, 6: petitis, et non accipitis, eo quod male petatis. Et quantum ad hoc dicit in nomine meo, quod est nomen salvatoris, in quo nomine petit qui pertinentia ad salutem petit, et eo modo quo potest salutem consequi; Act. IV, v. 12: non est aliud nomen sub caelo datum hominibus, in quo oporteat nos salvos fieri. Sexta, ut fiat tempore debito; et ideo dicit dabit. Non enim oportet statim decidere, si non accipiat; sed profecto dabitur, etsi, ut in tempore congruo detur, differatur, ut magis crescat desiderium; Ps. CXLIV, 15: tu das escam illorum in tempore opportuno. Septima, ut petat pro se; unde dicit vobis, quia aliquando pro aliis non exauditur, contrariantibus eorum demeritis, pro quibus fit petitio; Ier. VII, 16: tu ergo noli orare pro populo isto; et XV, 1: si steterint Moyses et Samuel coram me, non est anima mea ad populum istum. Hic hortatur eos ad usum datae fiduciae, et primo commemorat defectum praeteritum; secundo hortatur ad profectum futurum, ibi petite. Defectus praeteritus est in non petendo; unde dicit usque modo non petistis quidquam. Sed contra. Matth. X, 1 et Lc. IX, 1: dedit eis potestatem super omnia Daemonia, et ut languores curarent. Haec autem orando faciebant: ergo aliquid petierunt in nomine Christi, et praecipue quia Lc. X, 17, dicitur a discipulis: domine, in nomine tuo etiam Daemonia subiiciuntur nobis. Et ideo dicendum, quod hoc potest dupliciter exponi. Uno modo sic usque modo non petistis quidquam, quod scilicet esset aliquid magnum, in nomine meo. Nam petitiones curationum corporalium modicae sunt in comparatione ad alia magna quae orando facturi erant: nec dum spiritum adoptionis acceperant, quo ad spiritualia et caelestia anhelarent. Et si dicis, quod petierunt aliquid magnum, supra XIV, 9: domine, ostende nobis patrem, dicendum, quod hoc non petebant a patre de quo hic agit, sed solum de Christo homine confisi eum interpellabant mediatorem ut patrem ostenderet.
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Alio modo, quia dicit: si quid petieritis patrem in nomine meo, in quo ante non petierant, non habentes perfectam cognitionem nominis Christi. Consequenter cum dicit petite et accipietis, hortatur eos ad profectum futurum, ut scilicet petant. Matth. VII, 7: petite et dabitur vobis. Petite, inquam, et accipietis, scilicet quod petitis, ut impleatur gaudium vestrum; Lc. X, 17: reversi sunt discipuli cum gaudio dicentes: domine, in nomine tuo etiam Daemonia subiiciuntur nobis. Et hoc modo quod dicit gaudium vestrum sit plenum, ponitur ut finis exauditionis. Vel potest poni sicut res petita, ut sit sensus petite et accipietis: hoc, inquam, petatis, ut gaudium vestrum sit plenum. Ubi sciendum, quod obiectum gaudii est bonum concupitum. Cum enim desiderium sit motus appetitus in bonum et gaudium quies eius in eo, tunc gaudet homo quando quiescit in bono iam habito, ad quod desiderium movebatur. Sed gaudium proportionatur bono habito: et de bono creato non potest haberi gaudium plenum, quia non quietat plene desiderium et appetitum hominis: tunc ergo gaudium nostrum erit plenum quando habebimus bonum illud in quo superabundanter sunt omnia bona quae desiderare possumus. Et hoc bonum est solum Deus, qui replet in bonis desiderium nostrum, ut dicitur in Ps.: CII.
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Ideo dicit petite, illud, ut gaudium vestrum sit plenum, scilicet frui Deo et Trinitate, ut Augustinus dicit, quo amplius non est; Ps. XV, 10: adimplebis me laetitia cum vultu tuo. Et quare? Quia venerunt mihi omnia bona pariter cum illa, Sap. VII, 11, idest cum contemplatione divinae sapientiae.
Supra promisit dominus discipulis familiaritatem et accessum eorum ad patrem; hic rationem huius familiaritatis assignat. Duo autem sunt quae dant homini fiduciam petendi ab aliquo et familiaritatem, scilicet notitia et dilectio: et ideo dominus hanc duplicem rationem assignat. Prima sumitur ex manifesta patris cognitione; secunda ex speciali eius dilectione, ibi in illo die in nomine meo petetis. Circa primum duo facit. Primo commemorat praeteritam eorum de patre cognitionem imperfectam; secundo promittit perfectam, ibi venit hora cum iam non in proverbiis loquar vobis. Imperfectam quidem cognitionem habebant, unde dicit haec in proverbiis locutus sum vobis. Proverbium proprie dicitur quod communiter est in ore omnium, sicut illud Prov. c. XXII, 6: adolescens iuxta viam suam, etiam cum senuerit non recedet ab ea. Sed quia haec quandoque obscura sunt et metaphorica, inde est quod proverbium quandoque sumitur pro parabola, in qua aliud dicitur, aliud signatur. Et hoc modo accipitur hic proverbium pro parabola, idest pro parabolica locutione. Potest autem hoc habere quadruplicem sensum. Primus est talis secundum litteram, ut referatur ad hoc quod immediate dixerat, hoc modo: dixi vobis: usque modo non petistis quidquam, et quod in nomine meo petetis, et sum quasi obscure et in proverbiis locutus; sed venit hora ut quae obscure dixi vobis, dicam statim in manifesto; unde subdit: ipse pater amat vos, et exivi a patre, et veni in mundum. Et sic videntur apostoli intellexisse, unde, his auditis, dicunt ei: ecce nunc palam loqueris et cetera.
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Secundus sensus est ut hoc quod dicit haec in proverbiis locutus sum vobis, referatur ad totum quod in hoc Evangelio legitur de doctrina Christi; quod vero dicitur venit hora cum iam non in proverbiis loquar vobis, referatur ad tempus gloriae. Quia enim nunc videmus per speculum et in aenigmate, idcirco haec quae dicuntur nobis de Deo, in proverbiis proponuntur. Sed quia in patria videbimus facie ad faciem, ut dicitur I Cor. XIII, 12, ideo tunc non in proverbiis, sed palam de patre annuntiabitur nobis. Dicit autem de patre, quia nullus potest patrem videre in illa gloria nisi filio manifestante; Matth. XI, 27: nemo novit patrem nisi filius, et cui filius voluerit revelare. Ipse enim est lux vera, dans nobis lucem, qua patrem videamus; supra VIII, 12: ego sum lux mundi. Sed quia huic expositioni repugnat quod sequitur in nomine meo petetis: in quo nil petituri sumus, si de die gloriae intelligatur, quando satiabitur in bonis desiderium nostrum, ideo est alius sensus duplex. Unus, secundum Chrysostomum, sic: haec, scilicet quae nunc dixi vobis, in proverbiis, idest in quadam intricatione verborum, locutus sum vobis, non exprimens totaliter quae oportet vos cognoscere de me et patre meo, quia multa habeo vobis dicere quae non potestis portare modo: supra hoc cap.; sed venit hora, cum a mortuis scilicet resurrexero, cum iam non in proverbiis, idest obscure et per aenigmata, sed palam de patre meo annuntiabo vobis. Nam per illos quadraginta dies quibus apparuit eis, multa mysteria eos docuit et multa de se et patre annuntiavit; et cum iam per fidem resurrectionis eum firmiter Deum verum esse credentes elevati essent ad altiora; unde et subditur Act. I, 3: loquens eis de regno Dei; Lc. ult., 45: aperuit eis sensum ut intelligerent Scripturas. Alius sensus est, secundum Augustinum, ut per hoc quod dicit haec in proverbiis locutus sum, promittat dominus se facturum eos spirituales. Differentia enim haec est inter spiritualem et animalem virum: quia animalis homo verba spiritualia accipit ut proverbia, non quod proverbialiter sint dicta, sed quia mens eius supra corporalia elevari non valens, sunt ei obscura; I Cor. II, 14: animalis homo non percipit ea quae sunt spiritus Dei. Spiritualis autem homo accipit spiritualia ut spiritualia. Discipuli autem a principio quasi animales erant, et quae dicebantur eis, obscura erant et sicut proverbia; sed postmodum a Christo spirituales effecti et per spiritum sanctum edocti, spiritualia aperte capiebant. Et ideo dicit haec in proverbiis locutus sum vobis, idest, fuerunt vobis ut proverbia. Sed venit hora cum iam non in proverbiis loquar vobis; II Cor. III, v. 18: nos autem revelata facie gloriam domini speculantes, in eamdem imaginem transformamur a claritate in claritatem tamquam a domini spiritu. Hic ponitur secunda ratio fiduciae, sumpta ex dilectione patris ad discipulos, et primo ostendit patris dilectionem ad eos; secundo familiaritatem patris ad filium, ibi exivi a patre, et veni in mundum. Circa primum duo facit. Primo resumit eis factam promissionem; secundo assignat promissionis rationem, ibi ipse enim pater amat vos. Circa primum duo facit. Primo resumit unum quod promiserat; secundo promittit eis fiduciam petendi. Unde dicit in illo die, scilicet quando annuntiabo vobis palam de patre, petetis in nomine meo: quia manifeste eum cognoscentes, scietis me esse ei aequalem et coessentialem, et per me habere accessum ad eum. Haec enim est petitio in nomine eius, sperare per Christum habere accessum ad patrem; Ps. XIX 8: hi in curribus et hi in equis; nos autem in nomine domini Dei nostri invocabimus.
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Tacet autem se rogaturum patrem pro eis; unde dicit et non dico vobis quia ego rogabo patrem et cetera. Sed numquid non ipse orat pro nobis? Immo: I Io. II, 1: advocatum habemus apud patrem Iesum Christum iustum; Hebr. VII, 25: accedens per semetipsum ad Deum salvare potest. Et ad hoc dicendum primo, secundum Augustinum, quod hoc dicit ad removendum, se de cetero esse ut personam interpellantem inquantum homo. Sic in illo die, quando palam annuntiabo et petetis in nomine meo et cognoscetis me esse unum cum patre et quod non sim persona interpellans; sed inquantum Deus simul cum eo interpellans exaudiam. Alio modo, secundum Chrysostomum, hoc forte dicit, ne forte credant discipuli quod ita sint per filium impetraturi quod ipsi non habebant immediatum accessum ad patrem, quasi dicat: modo ad me recurritis, ut pro vobis interpellem, sed tunc tantam fiduciam habebitis apud eum quod etiam ipsi a patre petere poteritis in nomine meo, non indigentes alio introducente. Sed numquid apostoli non indiguerunt Christo homine ad interpellandum? Alias, cum ipse interpellet, superflua erit eius interpellatio. Sed dicendum, quod non interpellat pro eis tamquam pro absentibus et accessum habere non valentibus, sed faciens preces eorum exaudibiliores. Hic rationes promissionis assignat, quae est amor patris ad eos, et primo ponit patris dilectionem; secundo dilectionis probationem, ibi quia vos me amastis. Dicit ergo: ideo non dico quia rogabo patrem pro vobis (per hoc enim videretur quod ipse non amaret eos), sed utique ipse pater, qui amat omnia, volendo eis bonum naturae, Sap. II, 35: diligis omnia quae sunt, et nihil odisti eorum quae fecisti, amat vos, apostolos et sanctos, quodam privilegiato amore, volendo vobis summum bonum, idest seipsum; Deut. XXXIII, 3: dilexit populos: omnes sancti in manu illius sunt, quia ad hoc dilexit; Sap. III, 1: iustorum animae in manu Dei sunt. Probationem huius ostendit ex duobus: scilicet ex amore discipulorum ad Christum, et ex fide. Quantum ad primum dicit quia vos me amastis: quae quidem probatio non est per causam, quia, ut dicitur I Io. IV, 10: non quasi nos dilexerimus eum; sed quoniam ipse prior dilexit nos: sed est per signum, quia hoc ipsum quod nos Deum diligimus, est signum quod ipse amat nos: quod enim possumus eum amare, est ex dono Dei; Rom. V, v. 5: caritas Dei diffusa est in cordibus nostris per spiritum sanctum, qui datus est nobis; supra XIV, 21: qui diligit me, diligetur a patre meo.
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Quantum ad secundum dicit et credidistis quia a Deo exivi. Sine fide enim impossibile est placere Deo: Hebr. XI, 6. Fides autem est nobis ex amore Dei: donum enim Dei est, ut dicitur Eph. II, 8. Donum autem non datur nisi ex amore dantis. Credere autem et amare Christum inquantum a Deo exivit, satis est evidens signum amoris Dei, quia propter quod unumquodque, et illud magis. Qui ergo amat Christum, qui a Deo exivit, amor eius praecipue retorquetur in Deum patrem; non autem si amat eum in quantum hominem.
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Sed quia mentionem fecit de exitu suo a patre, hic manifestius explicans dicit exivi a patre, et veni in mundum. Ubi ostendit familiaritatem suam ad patrem, et primo ponit eius a patre exitum; secundo eius ad patrem reditum, ibi iterum relinquo mundum, et vado ad patrem. Est autem duplex processio filii a patre: una scilicet aeterna, alia temporalis. Aeternam quidem designat cum dicit exivi a patre, ab eo aeternaliter genitus. Sed notandum, quod omne quod exit ab aliquo, fuit prius in eo. Aliquid autem est in aliquo tripliciter. Uno modo sicut contentum in continente; alio modo sicut pars in toto; tertio modo sicut accidens in subiecto et sicut effectus in causa: et secundum hoc dicuntur aliqua ab eis exire. Sed primis duobus modis exit aliquid idem numero existens; puta idem numero vinum de dolio, et eadem pars a toto. Sed aliis duobus modis non exit idem numero. Haec autem non sunt dicenda de Deo: quia cum Deus sit summe simplex, nec sit in loco nisi metaphorice, non potest dici quod filius sit in eo sicut pars vel sicut contentum, sed in eo erat per unitatem essentiae; supra VIII, 16: ego et pater unum sumus. Tota enim essentia patris est tota essentia filii, et e converso; et ideo non exit eo modo a patre quo praedicta. Nam quod exit a toto ut pars, est distinctum ab eo per essentiam: nam pars a toto exiens fit ens actu, quae in eo erat ens in potentia. Et similiter quod exit a toto continente, loco distinguitur; sed filius a patre non exit localiter, quia omnia implet, secundum illud Ier. XXIII, 24: caelum et terram ego impleo, nec divisibiliter: quia pater impartibilis est; sed exit ab eo per personalem distinctionem. Sic ergo in exitu, inquantum praesupponit inhaerentiam, designatur essentiae unitas; inquantum insinuat processum quemdam, designatur distinctio personalis; Ps. XVIII, 7: a summo caelo, scilicet Deo patre, egressio eius. Et Ps. CIX, 3: ex utero ante Luciferum genui te. Sed in rebus corporalibus res exiens ab aliquo iam non est in eo, cum exeat per separationem essentiae vel loci. Hic autem quia non est exitus talis, ideo sic ab aeterno a patre exiit quod tamen ab aeterno sit in eo: et sic quando est in eo, exit, et quando exit, est in eo: ita ut semper exeat, et semper sit in eo. Temporalem autem processionem eius designat dicens et veni in mundum. Sicut autem exitus a patre ab aeterno non est localiter, ita nec adventus eius in mundum est localis: quia cum filius sit in patre et e converso, sicut pater omnia implet, ita et filius; nec est quo localiter moveatur. Dicitur ergo venisse in mundum, inquantum naturam humanam assumpsit, quantum ad corpus, habentem originem ex mundo, non mutando locum; supra I, 11: in propria venit, et sui eum non receperunt. Consequenter cum dicit iterum relinquo mundum, et vado ad patrem, agit de reditu suo ad patrem: et primo ponit recessum eius a mundo, dicens iterum relinquo mundum, non subtrahendo suae gubernationis providentiam, quia simul cum patre semper mundum gubernat, et semper cum fidelibus est per gratiae opitulationem; Matth. c. ult., 20: ecce ego vobiscum sum usque ad consummationem saeculi. Relinquit ergo mundum subtrahendo se a conspectu corporali mundanorum. Secundo ponit reditum suum ad patrem, cum dicit vado ad patrem, quem numquam deseruerat. Vadit autem inquantum se obtulit patri in passione; Eph. V, 2: obtulit semetipsum oblationem et hostiam Deo. Item inquantum per resurrectionem, secundum quod homo configuratus est patri in immortalitate; Rom. VI, 10: quod autem vivit, vivit Deo. Item inquantum in ascensione ascendit ad caelos, in quo specialiter refulget divina gloria; Mc. ult., 19: dominus quidem Iesus postquam locutus est eis, assumptus est in caelum, et sedet a dextris Dei; supra eodem: vado ad eum qui me misit; et nemo ex vobis interrogat me, quo vadis?
16:29
Positis rationibus et verbis consolantibus apostolos, hic ponitur effectus ipsorum in discipulis, et primo ponitur discipulorum affectio; secundo ostenditur ipsorum conditio, ibi respondit eis Iesus; tertio assignatur praedictorum intentio, ibi haec locutus sum vobis et cetera. Affectio discipulorum est confessionis et credulitatis, unde dicunt ecce nunc palam loqueris. Ubi tria confitentur de Christo; scilicet doctrinae claritatem, scientiae certitudinem, et divinam originem. Primum confitentur cum dicunt ecce nunc palam loqueris, et proverbium nullum dicis. Si enim diligenter advertimus, vix in aliquo loco sacrae Scripturae ita exprimitur Christi origo, sicut hic, cum dicit: palam de patre meo annuntiabo vobis, et, exivi a patre, et veni in mundum. Et ideo credentes hanc promissionem, qua dixit, palam de patre meo annuntiabo vobis, eis completam esse, ita ut non alia manifestatione indigeant, dicunt ecce nunc palam loqueris. Sed, ut Augustinus dicit, ita adhuc ignorantes erant discipuli, ut se non intelligere ignorent. Non enim promiserat eis in illa hora se sine proverbiis locuturum, sed in hora resurrectionis vel gloriae. Tamen quantum ad ipsos discipulos iam clarius eis fuit locutus tunc, quamvis alia claritas sermonum eius esset expectanda. Infra XVIII, v. 20: ego palam locutus sum mundo. Secundum confitentur cum dicunt nunc scimus quia scis omnia. Et quidem in superficie verborum satis evidens argumentum est certae et perfectae scientiae quando quis manifestat quae dicit: signum enim scientis est omnino posse docere, unde dicitur Prov. XIV, 6, quod doctrina prudentium facilis est. Quae enim nostrum superant intellectum, non plane verbis explicamus. Sed tamen hoc apostoli dicunt propter aliam intentionem, quia scilicet dominus scit omnia cordis eorum secreta, et de his quae dubitant satisfacit: consolatur eos promittendo gaudium spiritus sancti, et iteratam sui visionem et patris amorem. Et ideo dicunt nunc scimus quia scis omnia, scilicet secreta cordium; infra ult., 17: tu omnia nosti; Sap. c. VIII, 8: domino Deo nostro nota sunt omnia, antequam fiant. Unde subdunt et non est opus tibi ut quis te interroget. Quod videtur praedictis contradicere. Dicunt enim quod scit omnia; scientis autem non est interrogare, sed interrogari: quomodo ergo non est ei opus ut quis eum interroget? Sed dicendum, quod hoc dicunt, ut innuant quod etiam secreta cordium novit, quia et ante interrogationem eis satisfecit supra cum dicerent inter se: quid est quod dicit nobis modicum? Nihilominus tamen Christus interrogat et interrogatur, non quia opus sit ei, sed nobis.
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Tertium confitentur cum dicunt in hoc credimus quia a Deo existi: et quidem convenienter, scire enim omnia et etiam secreta cordium, est proprium divinitatis; Ier. XVII, 9: pravum est cor hominis et inscrutabile: quis cognoscet illud? Ego dominus scrutans cor et probans renes. Et ideo dicunt a Deo existi, consubstantialis patri, et verus Deus. Hic ponitur discipulorum conditio, quae est infirmitatis: ubi primo exprobrat fidei eorum tarditatem; secundo tribulationem futuram imminentem; tertio ostendit se immunem ab omni eorum detrimento.
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Quantum ad primum dicit modo creditis. Quod si accipiatur interrogative, est exprobratio tarditatis eorum ad credendum, quasi diceret: usque modo distulistis credere? Si vero accipiatur remissive, exprobrat fidei ipsorum instabilitatem, quasi diceret: verum est quod nunc creditis, sed statim, quando tradar, dimittetis me; Lc. VIII, 13: ad tempus credunt, et in tempore tentationis recedunt. Ecce venit hora, et iam venit, ut dispergamini unusquisque in propria, et me solum relinquatis. Hic ponitur eis imminens tribulatio et scandalum. Unde sciendum est, quod imminente huiusmodi scandalo, quae antea per Christum adepti fuerant amiserunt. Adepti enim fuerant Christi societatem, passionem, et rerum exonerationem, et omnem communem modum vivendi. Unde haec tria enumerat Petrus, Matth. XIX, 27, dicens: ecce nos, scilicet omnes, quantum ad tertium, reliquimus omnia, quantum ad secundum, et secuti sumus te, quantum ad primum.
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Et haec amiserunt: et ideo hoc eis praedixit dominus, dicens ecce venit hora, et iam venit, ut dispergamini, quantum ad tertium, propter timorem qui vobis dominabitur, ita ut nec simul possitis fugere; Zach. XIII, 7: percute pastorem, et dispergentur oves gregis et cetera. Unusquisque in propria, quantum ad secundum, idest ad animum possidendi propria; unde Petrus cum aliis reversi sunt ad navem, et propria; infra ult., 3: exierunt, et ascenderunt in navim. Et me solum relinquatis, quantum ad primum; Iob XIX, 14: fratres mei dereliquerunt me, et qui me noverunt, obliti sunt mei; Is. LXIII, 3: torcular calcavi solus. Sed discipulorum scandalo Christus nullum patitur detrimentum; unde dicit et non sum solus, quia pater mecum est, quasi diceret: etsi sum unum cum patre per unitatem essentiae, non sum solus per distinctionem personalem: unde non sic a patre exivi ut ab eo recederem. Hic ponit dominus suam intentionem de doctrina sua: et primo ponit doctrinae suae utilitatem; secundo necessitatem in mundo pressuram habebitis. Utilitas doctrinae est pax, unde dicit: dico quod ad hoc deducemini, ut me solum relinquatis: et propter hoc propono vobis doctrinam meam, ne in hac derelictione persistatis: et propter hoc scilicet omnia quae dixi vobis in sermone, vel omnia quae in toto Evangelio locutus sum vobis, ut, ad me redeuntes, in me pacem habeatis. Finis enim Evangelii est pax in Christo; Ps. CXVIII, 165: pax multa diligentibus nomen tuum. Cuius ratio est, quia pax cordis opponitur eius perturbationi, quae oritur ex malis supervenientibus et crescentibus. Si quis autem habeat aliquando luctum vel gaudium superexcedens illa mala, patet quod perturbatio non manet. Et inde est quod homines mundani, qui Deo per amorem non sunt coniuncti, habent tribulationes absque pace; sed sancti qui Deum per amorem habent in corde, etsi ex mundo habeant tribulationes, in Christo habent pacem; Ps. CXLVII, 14: qui posuit fines tuos pacem. Finis enim noster hic debet esse ut pacem habeamus in Deo; Ps. LXXVI, 3: renuit consolari anima mea, scilicet in rebus mundi, sed ubi memor fui Dei, delectatus sum.
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Necessitas autem huius pacis est illata vexatio a mundo; unde dicit in mundo pressuram habebitis. Et primo praenuntiat futuram angustiam; secundo dat contra eam fiduciam. Quantum ad primum dicit in mundo pressuram habebitis, idest a mundanis; I Io. III, v. 13: nolite mirari si odit vos mundus; supra XV, 19: quia ego elegi vos de mundo, propterea odit vos mundus. Quantum ad secundum dicit confidite: ego vici mundum. Ipse enim liberat nos; Eccli. LI, 6: liberavit me a pressura flammae. Quasi diceret: recurratis ad me, et habebitis pacem: et hoc ideo quia ego vici mundum, qui vos premit. Vicit Christus mundum, primo quidem auferendo ei arma quibus impugnat: haec autem sunt eius concupiscibilia; I Io. c. II, 16: omne quod est in mundo, aut est concupiscentia oculorum, aut concupiscentia carnis, aut superbia vitae: quia scilicet divitias vicit per paupertatem; Ps. LXXXV, 1: inops et pauper sum ego; Lc. IX, 58: filius hominis non habet ubi caput suum reclinet. Honorem per humilitatem; Matth. XI, 29: discite a me quia mitis sum et humilis corde. Voluptates per passiones et labores; Phil. II, v. 8: factus est obediens usque ad mortem, mortem autem crucis. Item supra IV, 6: Iesus autem fatigatus ab itinere sedebat sic supra fontem; Ps. LXXXVII, 16: in laboribus sum ego a iuventute mea. Qui ergo sic ista vincit, vincit mundum: et hoc est quod facit fides; I Io. V, 4: haec est victoria quae vincit mundum, fides nostra: quia cum sit substantia sperandarum rerum, quae sunt bona spiritualia et aeterna, facit nos contemnere bona carnalia et transitoria. Secundo vicit mundum, mundi principem excludendo; supra XII, 31: nunc princeps huius mundi eiicietur foras; Col. II, 15: expolians principatus et potestates, traduxit confidenter, palam triumphans illos in semetipso. Ex quo praebuit nobis Diabolum ut a nobis vincendum; Iob XL, 24: numquid illudes ei quasi avi, aut ligabis eum ancillis tuis? Ad litteram, post passionem Christi, iuvenculae ancillae Christi et parvuli illudunt ei. Tertio homines mundi ad se convertendo. Mundus rebellabat movendo seditiones per homines mundi, quos Christus ad se traxit; supra XII, 32: ego si exaltatus fuero a terra, omnia traham ad meipsum. Unde supra VII, v. 19, dicunt: ecce totus mundus post eum vadit. Sic ergo non debemus timere pressuras quia victus est; I Cor. XV, 57: Deo autem gratias, qui dedit nobis victoriam per Iesum Christum.
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1 haec locutus sum vobis, scil. 15,18-27 (cf. Tol. Maid. lans. Corl. Schz. Fil.), ut non scandalizemint , cum nempe videbitis multos non credentes et vos gravia patientes (CAr.). Ad eorum utilitatem et cautelam haec spectant; iacula praevisa minus feriunt et nota causa profectus facilius tolerantur (Cai.). Scandalum est offendiculum viae, in quod incidentes impingunt et cadunt; qui autem admoniti sunt, caute ambulantilludque evitant (To/.). Tale offendiculum poterat esse odium mundi contra regnum Messiae, quod regnum magnificis prophetarum oraculis erat celebratum, ita ut facile quis existimare posset regnum hoc cum plausu et laetitia statim ab omnibus iri acceptum (cf. ls. 9,77; 11,10; 49,6. 22 seq. 60,1 seq. Ier. 31,33. Mich. 5,2 etc.). Prophetae enim uno quasi intuitu beneficium divinum quod Deus omnibus dare - intendit efferunt; raro indicant hoc quoque regnum varie iri impu-- gnatum (cf. Ez. 38,1 seq. Dan. 7,18 seq. Ioel 3,10. Soph. 3,12). Quare praemonet-suos Iesus revelans quod futurum erat, ut sic instructi minime offendantur. Atque nunc ea iis annuntiat quae minime videbantur exspectanda esse, quia regnum messianum primo et per se Iudaeis erat promissum et salus ex Iudaeis ad omnes gentes permanare debebat. Viderant discipuli quomodo duces ac principes populi Iesum oppugnarent, audierant Iesum dicentem fore, ut regnum Dei ab eis auferretur (Matth. 8,12; 21,42); nunc erudiuntur, in quantam obstinationem et obcaecationem maior populi pars perventura sit
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v. 2 absque synagogis facient vos ἀποσυναγώγους, 6 Synagogis vos eiicient, a communione ac consuetudine vos excludent (cf. 9,92; 19,412), a contribulibus suis tamquam apostatae habebuntur; neque ibi sistet odium; sed venit hora, ut omnis qui interficit vos arbitretur obsequium se praestare Deo, ἀλλὰ i. e. id quod modo dictum est parum est; at venit hora; affert enim ἀλλὰ adauctam gradationem, ut induat notionem : quin imo (ef. Cat. Ians. Bar. Patr. Corl. Schz.; vide Klotz, Devar. Il p. 10); ἵνα, vide 15,8; λατρείαν προσφέρειν, cultum Dei offerre, quasi sacrificium Deo acceptum offerre. Legatos Christi itaque ut impios, sceleratos, blasphemos interficient zelum Dei et cultum obtendentes; id quod de se Paulus quoque fatetur : et ego quidem existimaveram, me adversus nomen Iesu Nazareni debere multa contraria agere (Act. 26,9; cf. Phil. 3,6). Considerabuntur igitur apostoli a suis ut pseudoprophetae, ut seductores ad cultum alienum , contra quos poena mortis a lege statuitur et quorum occisio in lege laudatur : Ex. 32,99 consecrastis manus vestras hodie Domino; Deut. 13,8; 17,7; 18,20. Et tale testimonium ludaeis persecutoribus Paulus quoque reddit : aemulationem Dei habent, sed non secundum scientiam (Rom. 10,2). Unde autem fit, ut tam perverso studio et zelo impleantur?
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v. 3 et haec factent vobis, quia non noverunt Patrem neque me; non ad excusationem Iudaeorum id dicitur; nam maxima eorum culpa talis illis inest ignorantia Dei et Christi; cf. 15,21-24; 8,19; eandem rationem reddit apostolus quoque: ignorantes enim iustitiam Dei et suam quaerentes statuere , iustitiae Dei non sunt subiecti (Rom. 10,3); ita iam ipsum Christum insectati sunt amore traditionum humanarum et falso studio legis obcaecati. Haec addi a Christo etiam ad consolationem discipulorum CAr. Theoph. Euth. existimant; patiuntur enim sine sua culpa, propter Deum et Christum quem praedicant (Aug. Tol.). Rei certo eventurae apponit vel opponit cur eam praedixerit
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v. 4 sed haec locutus sum vobis, ut cum venerit hora eorum, reminiscaetiam : cum venerit hora, eorum reminiscamini, et : reminiscamini eorum ; « ideo ergo praedixi, ne ista inexspectata vos turbarent et alia quoque de causa, ne diceretis me haec futura esse non praescivisse » (CÀhr.). Hora tunc venisse dicitur, quando persecutiones exercere iis permittitur. Cum Christus haec iis praedixerit, ingruentibus tribulationibus minus affliguntur, magis de eius adiutorio confidunt (TAom.);
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v. 5 haec autem vobis ab initio non dizi, quia vobiscum eram ; nam ita passuri non eratis quamdiu vobiscum essem; nunc autem haec dico, quia separor a vobis et iam instant vobis pericula. ( EutA.). Persecutiones utique etiam antea praedixerat; vide Matth. 5,11. 12; 10,14. 16 seq. et praedixerat etiam persecutiones a parte Iudaeorum : in synagogis suis flagellabunt vos. Num itaque loannes corrigit synopticos? vel num ita verba sunt intelligenda, ut eiusmodi praedictiones a synopticis per anticipationem sint sermonibus Domini additae (cf. Matth. 20,93; 24,9. Luc. 6,22; 129,4; 21,12 etc.)? Nullo modo; nam novum quod illis nunc annuntiat est quod ab ipsis suis contribulibus morti tradentur quod illi hoc faciunt tamquam rem Deo gratam et quasi sacrificium ei offerentes (TAom.) et quod haec fient , postquam Dominus ab eis recesserit. Occisionem utique iam antea iis annuntiavit; at non talem ab ipsis Iudaeis in obsequium Dei intentandam neque antea indicaverat talem persecutionis furorem eos debere subire se absente. Duo haec et nova sunt et sane apta quae animos discipulorum angant. Cernunt ergo reprobationem populi sui et irreparabilem obstinationem; de qua civium suorum perditione quanto dolore affecti sint, eonclude ex exemplo Pauli (Rom. 9,1-4). Assueti erant praesentiae Christi; nunc autem iis solis absente Christo tam luctuosa rerum conversio ob oculos ponitur. Quid mirum, si Aaec illis evadunt magnae tristitiae causa? Quare Christus denuo eos suaviter consolatur. Et primo quidem iis amanter obiicit quod nullo modo de praeclaro fine cogitare videantur, ad quem ipse tendat; nam, uti antea dixit : si diligeretis me, gauderetis utique, quia vado ad Patrem (145,28) , οἱ nunc vado ad eum qui misit me; et nemo ez vobis interrogat me : quo vadis ? qua suavi redargutione illos vult admonere, ne in solo discessu cogitationibus haereant, sed ut perpendant, quo vadat, ut ad dispellendam moestitiam quaerant, ut Dominus sibi plura de suo ad Patrem reditu et de gloria apud Patrem habenda enarret — at fixi sunt in una illa tristitia
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v. 6 sed quia haec locutus sum vobis, tristitia implevit cor vestrum, obliti sunt Christum abire, ut iis quoque locum paret in domo Patris (14,2) ; Dominum in hac humana conversatione praesentem semper habere cupiunt (Rwup.). Eorum desiderio opponit tamquam alteram consolationis rationem fructum suae absentiae (Bon.)
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v. 7 sed ego veritatem vobis dico : expedit vobis ut ego vadam ; proin si ipsius Christi utilitate et gloria apud Patrem non satis de eius absentia sese solari volunt vel possunt, iam suam ipsorum utilitatem expendantetsuo se commodo erigant atque confortent; s? enim non abiero, Paraclitus non veniet ad vos, si autem abiero, mittam eum ad vos, et quae bona per eum accepturi sint, partim iam sciunt (15,17. 26; 15,26) et mox plura audient. « En quomodo solatur eos: etsi tristitia afficiamini, ego quod vobis utile est dico; nam vos quidem velletis semper mecum esse ; atqui hoc non est expediens; unde id eligo quod vobis est utile » (TAeophA.). Quaerunt cur Christo praesente non venturus sit Paraclitus. Respondent aliqui, quia nondum maledictum sublatum erat, nondum peccatum expiatum, omnes adhuc supplicio obnoxii ; oportebat prius inimicitiam solvi et nos Deo reconciliari, tunc donum illud accipere (Chr. Euth.). Sed bene advertit Mald. Christum non dicere se ad mortem ire, sed ad Patrem, et potuisse eum soluto per mortem et resurrectionem peccato manere perpetuo cum apostolis. Alii rationem cernunt in aliquo amore discipulorum nimis humano et sensibili (Aug. Bed. Thom.) : « si alimenta tenera quibus vos alui non subtraxero, solidum cibum non esurietis; si carni carnaliter haeseritis , capaces spiritus non eritis » (Aug.). Vera autem ratio quaerenda est in decreto providentiae divinae (cf. 7,39), quo statutum est, ut omnes tres personae Trinitatis procurandae saluti hominum operarentur : Pater mittendo Filium trahendisque hominibus ad eum, Filius docendis , redimendis, liberandis hominibus, Spiritus sanctus perficiendis et variis divinis donis locupletandis; suae cuique vices erant, suum cuique tempus. Filius debuit mittere Spiritum ; loquitur etiam more humano : si abiero, mittam eum ad vos (cf. Mald.). lam declaratur illud expedit vobis; ostenditur enim utilitas quam Spiritus adveniens afferet et ponitur triplex utilitas, una ex parte mundi (8-11), altera ex parte discipulorum (v. 11-13), tertia ex parte Christi (v. 1*; TÀom.), quae tamen triplex utilitas, quia cum munere apostolico intime conserta est, omnino redundat in commodum et solatium apostolorum;
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v. 8 et cum venerit ille, arguet mundum de peccato et de 1ustitia et de 1udicio , ἐλέγχειν convincere, coarguere, redarguere; hac notione consueta vox est retinenda, quae significatio est ut consueta, ita etiam hoc loco gravior magisque ad rem quam altera demonstrare (Maid.) ad quam quandoque recurrunt. Priorem notionem quae in sacris litteris unice reperitur (ScÁz.) merito retinent plerique (Cat. Tol. lans. Bar. Corl. Schz. Kep.). Mundum non esse de solis Iudaeis intelligendum , sed de Iudaeis et gentibus recte plerique statuunt (cf. Cyr. Rup. Salm. Tol. Mald. etc.). Triplex haec Spiritus redargutio habet, ut lans. notat, ordinem convenientissimum et omnia summatim continet, quae evangelica comprehendit praedicatio. Primum enim horum trium de quibus mundus arguetur convenit hominibus, secundum Christo, tertium diabolo. Et peccato quidem coniungitur iustitia tamquam contrarium, per quod alterum contrarium erat manifestandum. Ubi enim est alicuius peccatum, ibi alterius sit oportet iustitia, per quam illius peccatum redarguatur et convincatur. lustitiae autem coniungitur iudicium tamquam quod illi est connexum iustitiamque declarat. lam singula exponuntur
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v. 9 de peccato quidem arguet mundum, quia non crediderunt (credunt, codd pler vulg.; πιστεύουσιν) 7 me; quale sit peccatum, quaeritur, sitne peccatum infidelitatis, an peccatum generatim. Dispiciendum erit, quo sensu ὅτι sit accipiendum, utrum scil. notionem antecedentem solum declaret etexplicet, an vero rationem causamque addat. Id ex subsequentibus clarum est; nam iustitia non in eo est quia ad Patrem vadit. Unde ὅτι etiam priore loco eadem notione accipi debet; tres enim hae sententiae tanta inter se concinnitate dicuntur, ut eadem concinnitate verba quoque explicare oporteat. Quare per sententiam ὅτι non describitur ipsum peccatum, sed ratio affertur cur mundus arguatur. Proin peccatum illud non est solum infidelitas, sed generatim peccatum; Spiritus convincet et arguet mundum esse in peccato, esse obstrictum peccatis et manere in peccato, quia non credunt in me; nam qui Christo credere recusant, manent in peccato, habent peccatum originale, eommittunt peccata actualia, et praedicationi evangelicae non credentes adiungunt peccatum infidelitatis. Non est autem aliud nomen in quo nos oporteat salvos fieri, nisi nomen Iesu (Act. 54,12). Qui vero non credit iam iudicatus est (3,18); eodemque modo apostolus quoque ostendit omnee et ludaeos et gentes esse sub peccato, unam salutem esse in fide Iesu Christi (Rom. 1-4). Spiritus sanctus igitur in apostolis loquens per praedicationem apostolicam signis admirandis comprobatam Iudaeos et gentes redarguet de peccatis; illis per apostolos peccata exprobrantur, eorum scelera manifestantur (cf. Act. 3,15; 4,10; 17,29. 1 Cor. 15,94. ἃ Tim. 3,9. Tit. 1,10. 9 Petr. 29,10 etc.). Nam si non credideritis, moriemini in peccato vestro; peccatum vestrum manet (8,24 ;9,51:. Spiritus secundo arguet mundum
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v. 10 de iustitia vero, quta ad Patrem vado et iam non videbitis me; iustitiam Christi intelligi, pro- Alb. Thom. Bon. Salm. lans. Maid. Lap. Calm. Nat. Corl. Schz. Kep. Fil. Weiss, Keil). Christi enim iustitiae testimonium redditur eo quod ad Patrem vadit, resurrectione et ascensione in coelum, in quo manet in gloria Patris, quare addit : iam non videbitis me (CAr.). Christus glorificatur, prout argumentatur Petrus Act. 2,36; 3,15; ergo verum est quod de se testatus est; ergo mundus, Iudaei qui eum tamquam seductorem persequebantur et blasphemum , et omnes infideles qui de eo ut deceptore iudicant, convincuntur iniustitiae et iniquitatis. Spiritus sanctus convincit mundum de iustitia Christi; nam eoipso quod evangelium propagatur, quod nomine Iesu signa fiunt, Ecclesia Christum regnare in coelo. Si autem iustitia Christi ita comprobatur et mundo manifestatur, eo ipso quoque tota cius doctrina totumque opus eius eodem testimonio commendatur. Unde facile consequitur, hac sua redargutione Spiritum sanctum pariter mundum convincere quod nemo iustus esse possit nisi qui fide in Christum veram iustitiam & Christo edoctam meritis et gratia Christi sibi acquisierit. Proin quod multi explicant de iustitia discipulorum Christi, de iustitia quam Christus morte sua nobis comparavit (cf. Cyr. Aug. Bed. Rup. Don. Cai. Tol. Bar. Schg.), non quidem primo et per se verbis enuntiatur, at necessaria consequentia ex ipsa illa Christi iustitia consequitur, qua scil. is esse arguitur quem se professus est. Haec redargutio mundi fit quoque virtutibus et multiplici sanctitate eorum qui fidem Christi profitentur; fit per Spiritum sanctum quia eius gratia et donis eiusmodi fructus enascuntur quibus mundus plane caret. Tertio arguet mundum
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v. 11 de iudicio autem , qui« princeps huius mundi iam iudicatus est; vide 12,31; quia diabolus, princeps huius mundi i. e. improborum et inimicorum Dei iam plane devictus et morte Christi deiectus est, ideo mundo i1. e. subditis eius et asseclis nihil aliud relinquitur nisi ut cum suo principe eandem sortem damnationis participent. Dicitur 2am iudicatus est (quod iudicium in cruce morte Christi exercetur), quia Christus loquitur de suo ad Patrem reditu, proin cogitatione sistit in tempore post mortem ; de iudicio illo vide Col. 2,15. 15 et Hebr. 2,14 : ut per mortem destrueret eum qui habebat mortis imperium i. e. diabolum. Principis autem condemnatio certum pignus est condempationis subditorum cius (Corl.). Atque de hoc iudicio redarguet mundum Spiritus eo etiam quod omnes impetus et oppugnationes mundi contra regnum Dei vanas esse et irritas demonstrabit , « non praevalebunt adversus eam », ita ut singuli oppugnatores regni Christi fateri debeant se victos et virtute Ecclesiae iudicatos et deiectos. Iudicium vero tale exerceri debet quia iustitia Christi victoriam reportare debet; agitur enim causa diaboli et causa Dei. Utra autem superior esse debeat, quis poterit dubitare? Praeclarum itaque munus Spiritus sancti Christus explicat, quo opus Christi perficitur et per saeculorum cursum mundo exhibetur. Summa evangelicae praedicationis haec est docere fide in Christum tolli peccata, atque ut id ostendatur, docere Christum esse iustitiam et diabolum per ipsum iam esse condemnatum i. e. suo in homines dominio privatum. Arguit autem mundum Spiritus de illis tribus, ut /ans. ait, partim per apostolorum aliorumque doctorum praedicationem , ad quam eos accendit potenti quadam energia auditorum mentes per eos perstringens, partim per suam in hominibus efficacem operationem. Per hoc enim quod Spiritus post Christi ascensionem fidelibus tam mirabiliter et efficaciter datus est, quodque per eum fideles tam mirabilia sunt operati, miracula paírantes, virtutes eximias mundoque eousque ignotas exercentes et tam multos ad Christi fidem trahentes, declaratum est mundo ipsa re ct peccatum non credentium in Christum et iustitia Christi et iudicium condemnatioque diaboli. — Atque ita videtur explicandus hic de triplici redargutione mundi locus « quo vix alius apud ullum evangelistam est aut maiore impeditus difficultate aut maiore interpretum varietate perplexus » (Mald.). Exposuit itaque Christus magnam utilitatem Spiritus in redargutione mundi. Iam alteram quoque declarat ad consolationem suorum (συμ- φέρει ὑμῖν, V. 7), completam et integram doctrinam (To/.); nam
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v. 12 adhuc multa habeo vobis dicere; sed non potestis portare modo 1. e. non potestis ea nunc intelligere aut cum fructu audire (lans.); ideo indicat doctrinam et institutionem quam illis tradidit nondum esse integram et completam , sed superesse multa quae illos scire oporteat, sed quae propter imbecillitatem animosque tristitia praeoccupatos nunc percipere non possint. llla itaque eos edocuit quae pro eorum conditione et statu, uti tunc erat, necessaria et utilia crant (cf. 15, 15). Quaenam sint illa multa quae nondum capere possent et quae Christus non dixerit inquirere, Aug. temerarium esse dicit. At merito notat To/. distinguenda esse tempora; si enim de tempore quando haec protulit Dominus loquamur, sane temerarium fuisset ea velle explicare quorum apostoli capaces tunc non erant et quae Christus non censuit enarranda; at si de tempore post adventum Spiritus sancti sermo fiat, quando illa quae dicenda erant apostolis et Ecclesiae iam sint manifesta facta, non esse temerarium putat Tol. aliqua exprimere, quae Dominus tunc habuerit dicenda; inter ea scil. referri ἃ Gregorio naz. revelationem claram ac distinctam mysterii Trinitatis, referri ab aliis cognitionem de regno messiano spirituali ac coelesti, cognitionem legis veteris ut typi novae; posse assignari multa quae ad regimen Ecclesiae eiusque statum pertineant. In scriptis apostolicis inveniuntur varia, quae in evangeliis non deprehendimus (cf. Act. 10. 15. 1 Cor. 7,12; 15,93. Rom. 11,25. 1 Thess. 4,15; 2 Thess. 2,3. 2Petr. 3,7 seq. Apoc.); de iis apostolos a Spiritu esse edoctos verisimile est. Sed nemo potest contendere apostolos cuncta quae didicerunt litteris mandasse. Nam plerique nihil scripti reliquerunt; immo aiiqua quae scripta erant deperdita sunt (cf. 1 Cor. 5,9. Col. 4,16); ergo traditione orali alia esse servata et propagata evidens est et ita quidem, ut in ipsis sacris litteris δὰ traditionem oralem amandemur (1 Cor. 11,34. 2 Thess. 2,14). Quare interpretes acatholici traditionem in tAesi non posse repudiari affirmant; addunt quidem eam ἐπ Aypothest.i. e. pro cerlis rebus nunquam posse probari (cf. Weiss); verum si adest in (hesi, debet etiam cognosci posse; alias verba Christi de munere Spiritus essent vana, vacua , inania. Sed quae nunc capere non possunt, suo tempore discent doctore Spiritu
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v. 13 cum autem venerit. ille Spiritus veritatis, vide 15,17, docebit vos omnem veritatem ὁδηγήσει ὑμᾶς εἰς τὴν ἀλήθειαν πᾶσαν, dux vobis erit, vos deducet in omnem veritatem, in illa scil. quae habeo vobis dicenda, sed quae non potestis modo ferre (Patr.). Declaratur fore, ut illis adsistat doctor Spiritus, qui quotiescumque dubia exsurgant iis suggerat quae vera et recta sunt; ipsum ὁδηγεῖν innuit veritatem in dies magis explicandam et pro rerum necessitate applicandam et evolvendam et pro errorum varietate et diversitate clarius et distinctius proponendam et declarandam. Spiritum autem ea docturum esse quae Christus habeat dicere (v. 12), indicatur : non entm loquetur a semetipso, sed quaecumque audiet loquetur; ita. Christus discipulis more humano loquens significat Spiritum non alia et aliena prolaturum esse, sed ea quae ipse Christus cum iis communicare vult et quae idcirco Spiritum a se audire dicit. Sed simul hoc loquendi modo rationem indicat quae inter divinas personas intercedit. Sicut enim ΡῈ Filius non dicitur facere aliud nisi quod facere Patrem videt, et sicut gU quia a Patre habet naturam et simul cum eo operatur, ita Spiritus X quoque audire dicitur quae loquitur et non a se ipso loqui, quia na- à. turam, adeoque scientiam habet a Patre et Filio et una cum ipsis est dibus, intelligentia, scientia, sapientia (cf. Concilium vatic. cap. 4). Alia assignatur utilitas quam affert Spiritus sanctus v. 1^ i/le me clarificabit, omnia quae Spiritus agit spectant ad opus Christi propagandum et perficiendum; proin ad gloriam Christi manifestandam , ad efficiendum , ut Christus colatur, honoretur, Deus ac Redemptor agnoscatur. Hoc quoque ad consolationem apostolorum pertinet et expedit ipsis; « tanto enim vos illustriores et gloriosiores efficiemini, quandoquidem gloria magistri est gloria discipulorum, gloria Domini, gloria servorum » (7o/.). Cuncta autem praeclara opera, quae Spiritus edet et efficiet in Christi cedent gloriam, Christum clarificabunt, quta de meo accipiet et annuntiabit vobis ix τοῦ ἐμοῦ 1. 6. ἐξ ὧν ἐγὼ οἶδα, ix τῆς ἐμῆς γνώσεως (Chr. ; una quippe est mea et Spiritus scientia). Loquitur, ut in v. 13, more humano, sed tamen ea indicat quae sunt divinitatis. « Nemo turbetur, cum hic audiat verbum accipiendi; sed illud in animum inducat nostro more enuntiari res divinas, non sic tamen intelligi, sed modo nostrum captum excedente, atque ita nos dicere Spiritum a Patre et Filio accipere quae eorum sunt, non quod cognitionem et virtutem eorum aliquando non haberet; sapiéns enim semper est et potens, imo ipsa sapientia et potentia » (Cyr.). À quo accipit Spiritus accipit totam substautiam. Dicitur autem de meo et accipiet, quia ex iis quae accipit aliqua cum hominibus communicabit, aliqua scil. ex infinita scientia divina, et communicatio in tempore futuro spectatur. Notat Thom. : « hic ponitur ratio clarificationis, quae est quia Filius est principium Spiritus sancti. Omne enim quod est ab alio manifestat id ἃ quo est; Filius enim manifestat Patrem quia est ab ipso. Quia ergo Spiritus sanctus est a Filio, proprium est ut clarificet eum », et potest addi quia Spiritus procedit a Patre et Filio, clarificando Filium pariter Patrem glorificat (cf. 11,4); nam opus Filii totum est ad gloriam Patris (cf. 17,1. 4. 6). Supra dixit Christus Spiritum procedere a Patre (15,26) 1. e. accipere naturam divinam a Patre; modo autem affirmat de meo accipiet; quomodo haec inter se concordent declarat
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v. 15 omnia quaecumque habet Pater mea sunt; propterea dizi : quia de meo acciptet et annunliabit vobis; « ex necessitate enim oportet quod si omnia quae habet Pater sint Filii ct Filius sit consubstantialis Patri, quod Spiritus sanctus procedat a Filio sicut procedit a Patre, ut Hilarius et Didymus arguunt » (TÀom.); 7».35£x»2x (hic pler testes) id indicat quod semper est et manet, uti a Patre procedit (15,26). Habere in divinis est esse, unde Filium esse Patri consubstantialem asseritur. Annuntiabit igitur Spiritus, inquit, de meo accipiens, hoc est, nihil aliud quam quod mihi visum erit loquetur, et cum sit meusSpiritus, eadem omnino mecum loquetur et quae meae voluntatis sunt annuntiabit (Cyr.). Nota quam distincte et accurate in isto sermone mysterium Trinitatis enuntietur : tres scil. personae inter se distinctae : Pater, Filius qui mittit Spiritum et proin a Spiritu distinguitur ut mittens a misso (cf. 14,16. 26; 16,15), una natura divina tribus personis communis (16,15) quae a Patre communicatur Filio, a Patre et Filio communicatur Spiritui sancto (15,26; 16,7. 15). Hoc loco cum dicatur : omnia quae Patris sunt mea sunt, propterea etc. ctium apparet quam absonum sit quod graeci schismatici tentant ad evertendum argumentum , scil. explicare ix τοῦ ἐμοῦ 1. e. ex Patre meo (cf. Corl.). Christus est ἡ ἀλήθεια (15,6), ex hac veritate Spiritus annuntiabit; proin hoc quoque sensu recte dicitur de meo.
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v. 16 modicum et iam non videbitis me et iterum modicum et videbitis me; redit Christus ad solatium illud quod iam 14,18-20 iis dederat; modicum tempus est post quod non videbitis mc et iterum modicum tempus post quod videbitis me; post breve tempus enim passus est JM tt | et non viderunt eum ; rursus post modicum tempus resurrexit et viderunt eum. Christum hic loqui de morte et resurrectione, uti 145,18-20, ex ipsis verbis satis obvium est; nam modicum et iterum modicum sane debet in utroque loco breve tempus vere designare; oppositio non videbitis et videbitis clare enuntiat eundem qui abiturus est esse rediturum ut eum videant. Ceterum bene notat Aug., quod tunc cum Iesus loqueretur discipulis obscurum erat, mox ipsa re et impletione manifestatum est, ideoque nobis iam manifestum est; unde plerique etiam explicant verba de morte et de visione post resurrectionem (cf. Chr. Euth. Cyr. Ammon. Aug. Bed. Rup. Alb. Thom. Bon. Cai. lans. Tol. Lap. Corl. Schz.). Quod additur vadó ad Patrem, in codicibus melioribus (x B D L) et editionibus criticis non habetur, et haud facile explicatur hoc loco. Volunt quidem ire ad Patrem includere mortem et resurrectionem adeoque rationem reddi utriusque intervalli, interruptae et redditae visionis (Cai. lans. Tol. Corl.), quae tamen ratio non est perspicua. Aliter Patr. : etiterum modicum et videbitis me ire ad Patrem (similiter iam inter alia Sa/m.); intelligit scil. alterum modicum de tempore inter resurrectionem et ascensionem. Sed tum valde inconcinne diceretur tterum modicum, quia discrimen inter utrumque modicum nimis magnum est; insuper quia vado ad Patrem alias semper proponitur ratio sententiae praecedentis (15,28; 16,10), nunquam autem tamquam res quae videatur. utroque inembro aequaliter intelligi de vera in se visione ; neque discrimen constituitur vocibus θεωρεῖτε et ὄψεσθε tale, ut alterum hoc ad meram visionem spiritualem possit referri. Sermo iste aenigmaticus discipulis videbatur
Habet sin v. 18 ita : quid est illud modicum quod dicit? B om τι λαλεῖ: pariter aeth. In v. 20 sin quod vos plorabitis et lamentabimini et gemetis; v. 21 quia venit dies partus eius. In v. 22 plor ate; B D'T' ἀρει. In v. 23 6 in illa die nihil metuebitis; δωσει ev τω ov. NBO'L XA Or Cyr (Nonn confirmat eo loco poni verba); alii ponunt ev τω ov. post πατερα. In v. 25 sin venit hora ut aperte doceam vos de patre. In v. 27 παρὰ rou πατρος ΒΟ D L X cop syr (sch) Cyr; al παρα τον θεου ; v. 38 ita sin: veni in mundum et iterum vado ad Patrem; pariter D b om εξηλθον tx t. x. ; v. 30 sin quod ἃ Deo missus es; a f tol venisti, aliq mínusc ἐληλυθας. In v. 32 unusquisque cr in suam regionem, a b in sua regione. In v. 33 pressuram habetis ben eg. Solatur eos eo quod affirmat post modicum discessum se reversurum, ut corda eorum gaudio repleat (v. 16-24). Ex verbis Christi fides discipulorum confirmatur; eos tamen monet de periculo instante; at confidant; Christus vicit mundum (v. 25-33). Consolatus est suos de suo discessu describens munus et operationem Paracliti. Huic consolationi quoad tempus remotiori alteram adiungit, quae ad moerorem de eius discessu mitigandum quam maxime apta est, scil. fore ut post breve tempus ipsum iterum videant
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v. 17 dixerunt ergo ez discipulis eius ad invicem : quid est hoc quod dicit nobis : modicum et non videbitis me; et iterum modicum et videbitis me, et quia vado ad Patrem? cum hic dicatur δέ quia vado ad Patrem , discipuli duo effata Domini recitant quae quomodo interse conveniant minime perspiciunt. Unde patet illud quia vado non ad v. 16 spectare (ubi omittendum est, utpote per errorem ex v. 17 assumptum) sed referri ad v. 10. Non intellexerunt verba Domini « aut propter tristitiam, ut arbitror; ipsa enim dictorum omnium memoriam eliminabat , vel ob dictorum obscuritatem, ut contraria protulisse videretur, quae vere contraria non erant; si te videbimus, aiunt, quo vadis? si vadis, quomodo te videbimus; noverant eum abiturum; ignorabant paulo post rediturum » (CÀr); neque enim quod de resurrectione dixerat intellexerant (cf. Marc. 9,31. Luc. 9,55. Ioan. 20,9). Iesus autem ita locutus est, ut iis occasionem praeberet de sensu verborum inquirendi, quo magis eorum attentio erigeretur ad explicationem quam daturus erat (Corl.), qua re simul ἃ moestitia avocati ad aliam considerationem provocarentur;
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v. 18 dicebant ergo : quid est hoc quod dicit modicum? nescimus qwuid loquitur; « et vero quid mirum discipulos adhuc rudes eventu nondum rem explicante, Christo nondum quid vellet dicere interpretato non intellexisse, cum ne nos quidem nunc homines, ut nobis videmur acuti, post Christi expositionem , post eventum rei, post tot scriptos commentarios satis intelligamus », haud ineleganter adnotat Mald. ; et quam verum id sit elucet ex varia verborum acceptione, quae hodiedum fertur. Nihilominus certum est Christum de morte et resurrectione loqui, quamvis in subsequentibus pro more suo magis ad generalem quandam rerum considerationem diversamque suorum mundique conditionem verba deflectat. Vult enim ut in vicissitudine ea brevi futura quandam totius vitae delineationem deprehendant. Quod illi inter se agitabant, non latuit Christum
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v. 19 cognovit autem Iesus quia volebant eum interrogare (cf. Marc. 9,32; et supra 2,95; 6,62) e! dixit eis : de hoc quaeritis inter vos quia dizi : modicum et non videbitis me, et ilerum modicum et videbitis me? iterum ostendit discipulis se scire quid clam inter se disceptaverint. Videntur non ausi esse interrogare, fortasse quia eadem vespera Thomas et Philippus positis quaestionibus aliquatenus a Domino reprehensi poterant videri (15,5. 9. 38). Iesus praevenit
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v. 20 amen, amen dico vobis, quia plorabitis et flebitis vos, mundus autem gaudébit; vos autem contristabimini, sed tristitia vestra vertetur in gaudium; Ma. sententiam suam explicat, ut dicat illis imminere maximum quendam luctum, dum impii sint laetabundi; at moestitiam illorum in laetitiam esse vertendam. lam antea iis dixerat venturos dies luctus, cum ablatus fuerit sponsus (Matth. 9,15). Tristati sunt apostoli de morte Christi, gavisi sunt eum videntes post resurrectionem ; improbi inimici Christi in eius passione et morte utique brevem agere triumphum visi sunt (Chr. Euth. Cyr. Aug. Corl. Schz.). Resurrectione causa tristitiae ablata est ab apostolis et tanta animorum laetitia affecti sunt, ut flagellatione puniti tamen gaudentes à conspectu concilii abierint quoniam digni habiti sunt pro nomine Iesu contumeliam pati (Act. 5,&1). Annuntiat igitur illis Christus pro explicatione moestitiam quam mox experturi sunt, dum inimici tripudient; at simul eos consolatur ostendens moerorem in gaudium versum iri. Idque exemplo in sacris litteris familiari declarat
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v. 21 mulier cum parit tristitiam habet , quia venit hora eius; dolores parturientis acutissimi sunt; cf. Is. 13,8; 21,3; 26,17; ler. 4,31; 13,21; 22,93; 30,6; Os. 13,13; Mich. 4,9; quare acerbam tristitiam iis fore clare indicat; at subito ac celeriter quoque fore transitum ad laetitiam pariter innuit; cum autem pepererit puerum , am non meminit pressurae propter gaudium , quia natus est homo tn mundum; magnitudine gaudii omnis quasi memoria et recordatio doloris deletur et obruitur; tantus exoritur amor maternus, ut dolorum iam non memor sit; tanta laetitia, quae eo maior erat apud Israelitas, quo magis fecunditas censebatur singularis Dei benedictio (Deut. 7,14. 1 Reg. 2,5). Ipsum hoc exemplum ostendit transitum istum certo quodam temporis momento fieri, ita ut dolor summus subito vertatur in gaudium maximum. Id autem bene congruit illi tempori quo resurrectio innotuit et quo Dominum sibi apparentem conspexerunt; non autem convenit adventui Spiritus; tum enim iam non erant in moerore et tristitia (cf. Act. 1,15). Comparationem prosequitur Christus
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v. 92 e£ vos igitur nunc quidem tristitiam habetis; iterum autem videbo vos et gaudebit cor vestrum et gaudium vestrum nemo tollet a vobis; impletionem legimus 20,20: gavisi sunt ergo discipuli viso Domino. Dicit hic rzdebo vos, ut a sui ipsius exhibitione et manifestatione et dilectione intelligerent pendere quod eum sint visuri ( Thom. lans.) et gaudium eorum inde dimanare. Brevis tristitia, gaudium perpetuum; nam gaudium de Christi resurrectione, vita gloriosa, perpetuo in animis eorum vivebat; hoc gaudio omnes afflictiones putabant leves scientes quoniam qui suscitavit Iesum et nos cum Iesu suscitabit (2 Cor. 4,154). Exemplum de partu vario modo applicatur. -Mors Christi causa fuit resurrectionis, sicut partus causa est eius qui in lucem editur. Christus per mortem quasi per quendam uterum genitus et solutis doloribus mortis na- et dolorém discipulorum recte assimilari dicunt dolori partus, nam uterque adest in utroque periculum; eadem est causa doloris οἱ gaudii; scil. puer causa est doloris et gaudii, ita Christus quoque; gaudium subsequens est eximium , perdurans (cf. 70/.). Demum applicant exemplum hoc et toti Ecclesiae et singulis fidelibus. Oportet enim per multas tribulationes intrare inregnum coelorum. Atque in praesenti saeculo tempus est partus bonorum operum ,tempus est ut Ecclesia multos Deo filios progignat. Cui partui dum insistunt iusti, graves patiuntur a carne et mundo dolores et afflictiones ; verum non solum post dolores, sed etiam per illos succedet in vita aeterna gaudium et maximum et sempiternum (/ans.). Per dolores nasci oportet vitae aeternae; per dolores poenitentiae nascitur homo novus. Sancti iam non memores sunt pressurae quam habebant in mundo. Eo autem exemplo Christum generali quodam modo delineare voluisse vitam temporalem suorum, manifestum fit v. 33 in mundo pressuram habebitis. Quando iterum discipulos Christus visurus est, multa quae nunc obscura iis sunt et de quibus interrogare illis in animo est, erunt clara ; est alia ratio consolationis, quam illis affert, ut omnem sollicitudinem et anxietatem quam parere solet dubitatio ex illorum animis eximat
16:23
v. 93 et in illo die me non rogabitis quidquam ; dies est ille, de quo tionem; ἐρωτᾶν. uti Aug. iam notat, adhibetur notione interrogandi et precandi. Utra hoc loco erit seligenda? utramque ex explicatione data videntur amplecti CAr. Theoph. Euth. Don. Thom.; priorem statuunt multi (Cyr. Rup. Cai. Salm. lans. Tol. Mald. Bar. Patr. Corl. Schg. Fil.), alterám Schz. Weiss. Equidem priorem praeferendam censeo; nam ea notione modo lectuin est i»o-i» in v. 19 et mox occurret v. 30 et pro notione precandi in hoc versu 23 statim legitur αἰτεῖν. Si dicitur discipulos non interrogaturos esse quidquam (οὐδέν), haec sententia generalis restringenda est ad ea, de quibus sermo praesens est; nam eiusmodi sententiae semper intelligendae sunt iuxta materiam de qua agitur; in hoc autem contextu de discessu suo loquitur et de interrogationibus ad eum pertinentibus, quarum interrogationum non amplius ulla similis facta est (7To/..: non interrogabunt cum etc. (Rup. Calm.); nam ipsa rerum evidentia edocti sunt. Facile omnem difficultatem , quae in sententia generali latere aliquibus videtur, solvunt Aug. Mald. explicantes dedie aeternitatis; sed quo modo ad beatam aeternitatem vel alterum Christi adventum congruit quod immediate additur, ut scil. in illo die petant? Alia consolationis ratio est « promissio accessus eorum ad Patrem » (Thom.); accedit ad gaudium quo tunc fruentur certitudo omnia obtinendi quae a Patre petierint; amen amen dico vobis , st quid petieri- . (is Patrem in nomine meo dabit vobis ; in nomine meo videtur propter v. 9& referendum esse ad petieritis, uti latini interpretes referunt; multi codices graeci habent : dabit vobis in nomine meo; quod si praetuleris, explicabis uti 14,26 : Pater in intima cum Filio unione dabit vobis ad opus Filii perficiendum. Sed prior coniunctio suadetur, quia Christus statim addit
16:24
v. 24 usque modo non petistis quidquam in nomine meo ; cf. 15,13 quid sit petere in nomine Iesu, pettte et accipietis , ut gaudium vestrum sit plenum ; docet eos nomine suo postulare ἃ Patre; eiecerant quidem daemones in nomine Iesu, at non oraverunt Patrem in nomine eius (Euh. lans. Mald.), quem orandi modum Christus videtur praesentiae suae opponere; « non enim solemus quidquam aut petere aut agere nomine praesentis, sed absentis; legatus nomine principis a quo missus est » (Ma/d.). Christum porro tamquam redemptorem et mediatorem eousque nondum ita cognoverunt, ut per eius merita peterent beneficia a Deo. Quare quod Chri- Stus eis dicit, non est reprehensio, quia eousque talem orationis formam omisissent, sed est institutio et adhortatio. Sic igitur petentes in intima cum Iesu unione et ex eius mente et intentione ad opus salutis promovendum impetrabunt et impetrantes laetabuntur; pfoinde si volunt perfectum habere gaudium, petant in nomine Iesu. — Cum Christus dicat dabit vobis, vult Aug. ca beneficia significari quae ad eos qui petunt proprie pertineant; « exaudiuntur quippe omnes sancti pro seipsis, non autem pro omnibus exaudiuntur vel amicis vel inimicis vel quibuslibet aliis, quia non utcumque dictum est dabit, sed dabit vobis ». At iubemur in sacris litteris etiam pro aliis orare; ergo etiam huic orationi debet exauditio promitti certis conditionibus, et ceteroquin promissio fit prorsus generalis, uti ipse loannes explicat in epistola prima 5,15. 15 : haec est fiducia quam habemus ad eum, quia quodcumque petierimus secundum voluntatem eius audit nos, et scimus quia audit nos quidquid petierimus. Porro nonne vero quodam sensu etiam mihi datur, si Deus meas pro alio preces exaudit? datur mibi scil. quod postulo, exaudior. Uti supra 15,26 consolatus est apostolos promissione Spiritus, qui eos cuncta esset docturus, quare minime opus esse ut solliciti essent, quod non omnia intelligerent, ita nunc quoque properans ad finem sermonis tollit ab eis occasionem tristitiae quam ex sermonis obscuritate percipere poterant, declarans instare tempus quo clarius eos sit edocturus (cf. Jans.)
16:25
v. 25 haec 1n proverbiis locutus sum vobis i. e. obscure, tecte, quasi modo obvelato et per similitudinem; referunt haec aliqui ad totum sermonem post coenam habitum (Bar.), alii ad 15,1 seq. (Cai.), sed alii solum ad v. 16 seq. (Corl. Schz.), dum ScAg. vult totam docendi rationem Christi in vita publica ita designari. At de.tali extensione non potest cogitari. Omnino sufficit haec referre δὰ v. 16 seq. ; id quod etiam verbis subiunctis indicatur : venit hora, cum iam non in proverbiis loquar vobis, sed palam de Patre annuntiabo vobis; nam illud ad Patrem vado, et illud odicum non intellexerant; unde apte Christus eis promitüt fore, ut iam non obscure, sed παρρησίᾳ clare et aperte de Patre iis annuntiet. Quando erit hoc? ad adventum Christi alterum (ScAg.) vel ad patriam coe- - lestem (Cyr.) hoc nequit pertinere, iam propter v. 26, in quo iterum de petitione in z//o die mentio fit; verba loquar, annuntiabo ad ipsam Chrisü oralem institutionem aptissime referuntur; ergo cogitandum erit de tempore post resurrectionem, quo per dies quadraginta iis apparuit loquens de regno Dei (Act. 1,3; Chr. Theoph. Euth. Cai. Bar.); alii una cum hoc tempore etiam adventum et institutionem Spiritus intelligunt, per quem Christus etiam loquatur apostolis (fans. Tol. Corl. Fil.), vel, ut aliis placet, per quem solum Christus clare annuntiaturus sit (Bon. Mald.). Atque praeter clariorem cognitionem illis aliud continget beneficium maximi aestimandum : Dei in eos dilectio, fons bonorum omnium, quam dilectionem Patris inde iis demonstrat Christus, quia Pater petitiones eorum exaudiet, ita ut jam non opus sit Christum pro ipsis rogare
16:26
v. 26 in i/lo die, qui in v. 25 indicatur, in nomtne meo petetis et non dico vobis quia ego rogabo Patrem de volis, i. e. non indigetis, ut ego pro vobis rogem (To/.); sufficit vestra in me dilectio ad patrocinium (CAr.). Erat sane magna consolatio, quod audiebant se adeo gratos et acceptos fore Patri, utquasi intercessore opus apud illum non haberent et ille ultro sponte omnia petentibus praebiturus esset (Jans.). Merita Christi utique ex decreto divino necessaria erant, sine quibus nemo a Patre exauditus, nemo ab eo dilectus esset, et hisce meritis Christus est semper intercessor et mediator; hisce semper vivit ad interpellandum pro nobis (cf. Hebr. 7,25. 1 loan. 2,2. 3). Christum in coelis etiam orare Patrem pro nobis, ut homo est, generatim docent; neque id hoc loco excluditur, cum Christus solum significet sua oratione non opus esse; opus esse tamen ut in suo nomine petant. Et cur Christi oratio non sit necessaria, ratio est
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v. 27 tpse enim Pater amat vos, quia vos me amastis et credidistis quia ego a Deo παρὰ τοῦ Πατρὸς exit; Pater iam amore in vos affectus est; unde dilectis concedet quod petunt Pater amantissimus sine ulteriore intercessione. Sermo est de amore gratiae subsequentis, qui correspondet merito quo amaverunt Iesum. Amat scil. Deus in eis quod ipse in eis effecit; ipse eos ad Filium suum traxit, ipse pium amorem fovit, ipse huic amori praemium largitur. Amat Deus benefaciendo et in bono facto et collato complacendo; ipse dat bonum in quo complacet sibi et hoc ei gratum est. Unde patet priorem Deum diligere benefaciendo et donando , ut credamus nos et diligamus Christum; dein in eo quod dedit sibi complacet et propter ea quae diligens nobis contulit, amat nos nova alia nobis exhibendo (cf. To/.). Magna simul praedicatur gloria Christi, quia Pater propter eorum in Christum fidem et amorem propensissimus est ad orationem exaudiendam. Nota φιλεῖν affectum dicere tenerum; eo affectu fertur Pater in eos qui Filium amant. Sollemni modo Christus fidem discipulorum confirmat et simul argumentum enuntiat efficacissimum pro suo discessu (Tol.) proponens quasi quoddam totius vilae suae compendium
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v. 28 ezivi a Patre et veni in mundum; iterum relinquo mundum et vado ad Patrem; prius quasi iter a Patris sinu in mundum; alterum (unde terum) ἃ mundo in gloriam apud Patrem instituitur; eztvi vide 6,56; 7,99; 8,42 ego ex Deo processi et veni; 13,3. « Exiit a Patre, quia de Patre est; in mundum venit quia mundo suum corpus ostendit quod de Virgine assumpsit; reliquit mundum corporali discessione, perrexit ad Patrem hominis ascensione nec mundum deseruit praesentiae gubernatione » (Aug.). Explicant extvt a Patrei. e. ex substantia Patris de generatione aeterna Cyr. Euth. Thom. Tol. Fil.; et haeccerte connotatur, etsi verba proxime ad exitum Filii temporalem ratione Incarnationis referantur. Nam in eo quod dicitur ipsum cum veniret assumpta humanitate in mundum, exiisse a Patre, includitur ipsum prius fuisse apud Patrem, apud quem quia semper manet (1,18; 3,13 ; 10,38; 14,10), neque eo est inferior (5,19 seq. 10,30; 12,45; 15,9), non potest ab eo intelligi temporaliter exiisse, nisi naturalem suam ab eo accepisset originem. Cur autem primo et explicite exitus ille teniporalis hic indicetur, ita demonstrat [ans. : duplex hic indicatur iter, in quo ipsorum terminorum ordo est inversus : a Patre in mundum, a mundo ad Patrem; unde sicut illi ven? in mundum respondet relinguo mundum, ita illi ezivi a Patre respondet vado ad Patrem; proinde uti vado ita exivi de Christo incarnato usurpatur; similiter Corl. : exivi a Deo, non conversione divinitatis in carnem, sed assumptione humanitatis in Quae Christus de amore Patris et de exauditione precum et modo de se ipso dixerat, discipulis plana et aperta visa sunt. Unde laeti animis id testantur
16:29
v. 99 dicunt ei discipuli eius : ecce nunc palam loqueris de tuo discessu : relioquo mundum, quod verbum utique magis planum est quam quod antea dixerat se abire, vadere ad Patrem; et proverbium nullum dicis , sententiam obscuram, uti illud modicum, et iterum modicum;
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v. 30 nunc scimus, quia scis omnia et non opus est tibi ut quis te interroget, Christus enim ad tacitam eorum interrogationem responderat v. 19; unde novo argumento didicerant etiam hominum arcana ei esse aperta; praevenit enim eos dicens : de hoc quaeritis inter vos (cf. Cyr. Rup. Thom. Corl. Schz.); dicunt nunc in oppositione ad v. 17. 18; in hoc credimus quia a Deo ezisti , ἐν τούτῳ propterea (cf. Act. 25,16), quia hominum arcana nosti, — mentis enim penetralia et cordis secreta perspecta habere solius Dei est (Cyr.) — credimus, non quod tum credere primum coepissent, sed quod novo argumento fides altiores in eis egerit radices (cf. Cyr.) vel hoc unum, te nosse arcana animorum, sufficeret ut crederemus te ἃ Deo missum. Nam Dei solius est scire et revelare cordis secreta (cf. Ps. 7,10. Sap. 1,6. Ier. 17,9. 10). Profitentur eum a Deo exisse, verba Christi repetentes; sed merito notat Ma/d. : « quamquam non satis constat an eo usque tum eorum fides pervenisset , ut crederent illum naturalem Dei Filium verumque Deum esse; adhuc enim ex multis apparet rebus ante adventum Spiritus sancti, ut Chr. et Theoph. solent dicere, rudem et imperfectam eorum fuisse fidem , ut Christus ipse interprete Heracleota, Chr. et Cyr. videtur statim coarguere ». Immo Aug. censet apostolos putasse iam advenisse horam illam, de qua Christus locutus sit in v. 25 et eos usque adeo non intellexisse, ut ne intellexisse se quidem intelligerent. Quod tamen durius dici manifestum est. Nam ex verbis Christi veram aliquam cognitionem et consolationem perceperunt, uti laeto illo loquendi modo sine ullo dubio produnt v. 29. 30; neque putandum est Christum tot ac tanta ad eorum institutionem et consolationem dixisse ita, ut illi tamen nihil inde luminis et roboris haurirent. Non ita loquitur Christus; verba eius plane inutilia non sunt. Fidem utique eorum nondum esse firmam, stabilem, perfectam, Christus significat
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v. 31 respondit eis Iesus : modo creditis? 32; nunc, hoc ipso tempore creditis? cum emphasi ponitur ἄρτι; quare sensus esse potest : nunc tandem creditis? vel etiam : nunc vos credere dicitis? at mox ostendetis fidem adhuc esse infirmam. Merito plerique legunt interrogative (cf. Cai. lans. Corl. Schg. Schz. Fil.); affirmative praeferunt alii (Mad. Tol.) : eredius quidem, sed modo, cum in tuto estis; at futurum est mox, utin hac fide non sitis stabiles. Alii utroque modo explicant (Thom.). Fidem eorum praesentem Christus agnoscit; at periculum simul eis indicat
16:32
v. 32 ecce venit hora ἔρχεται et dam venil xai ἐλήλυθεν, iam instat proxime, jam adest, w/ dispergamini unusquisque tn propria, ut suum quisque latibulum quaerat, ut inter vos separati alii in aliam fugiant partem; cum emphasi illud ecce opponitur illi modo creditis; ecce iam adest, ubi fidem esse debilem ostendetis; e/ me solum relinquatis, destitutum vestro consortio, ve- Stra ope; verum ne videretur id dixisse quasi eorum ope et solatio indigeret , addit : e/ non sum solus quta Pater mecum est, uti etiam iam affirmarat 8,16. 29; Pater unus mihi pluris est quam omnium hominum societas, praesidium, solatium (/ans.); proin omnia evenient ex Patris voluntate, non ex humana mea infirmitate. « Simile quid respondit Petro : an putas quia non possum rogare Patrem et exhibebit mihi modo plus quam duodecim legiones angelorum? hoc totum Dominus dicebat, ut mortem hanc voluntariam et ex divino consilio in hominum salutem susceptam discipuli intelligerent » (Tol.). — De dispersione adducto vaticinio locutus est Christus cum exiret in monem olivarum (Matth. 26,30. Marc. 14,26). Inde aliqui concludunt haec verba in v. 32 esse eadem et ad idem colloquium referri et sermonem hunc inter eundum esse habitum. Quae tamen conclusio haud firma est. Modus loquendi atque nexus hic apud loannem plane peculiaris est, longe diversus ab eo qui apud synopticos cernitur. Neque afferri potest ratio solida, cur Iesus non potuerit dispersionem. bis indicare, prius generatim et obscuriore modo, dein distincte. Nonne etiam saepius de sua passione locutus est? Nonne in hoc ipso sermone aliqua bis inculcavit (cf. 15,17. 26; 16,13 — 14,18; 16,16. 22 — 14, 13 ; 15,17; 16,24. 26). lam sermoni finem imponens , ad quid tota tendat oratio declarat et brevi compendio sortem eorum futuram delineat
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v. 33 Aaec locutus sum vobis, ut in me pacem habeatis; omnia quae Christus longiore hoc sermone post coenam habito dixit, ad id unum convergunt ac collimant, ut discipuli in Christo, in intima cum eo unione per fidem et dilectionem manentes, habeant pacem, felicitatem, firmitatem , ut scil. in Christo radicat et firmati eum habeant et conservent animi statum quo eliam in maximis periculis nihil commoveantur, nihil perturbentur, sed tranquilli, compositi, pacati maneant (cf. Maid.). Haec est vis et efficacia huius sermonis, quam vim etsi non statim plene experti sunt, tamen postea in munere apostolico in se exprimehant (cf. 2 Cor. 1,3-7 ; 7,4 superabundo gaudio in omni tribulatione: 6,1-10 etc.). Ad quae autem /aec protendantur, varie concipiunt. Ad totum sermonem post cóenam referunt Cyr. Aug. (sermonem magnum prolixumque concludit) Cat. lans. Tol. Bar. Patr. FW. (13,31-16,32); ad sermonem 15,1 seq. Cor/.; ad sermonem 15,1 seq. Schz.; ad solum v. 32 ScÁg.; ad ea quae Christus de se et de futura mundi in apostolos persecutione dixerat, potissimum refert Mald. Ad quem finem ea docuerit Christus utile est scire; nam ita indicat quis fructus revera in doctrina contineatur et quem ἃ suis percipi velit. Verum est enim quod notat Ma/d. nos saepe ex Dei admoni- .tonibus sive verbis sive rebus adhibitis minorem quam possemus deberemusque fructum percipere, quia ighoremus quem in finem adhibeantur. Ex hisce omnibus hanc eis vitae tesseram commendat; in mundo pressuram habebitis , ἔχετε, sed confidite, ego vici mundum; θαρσεῖτε, forti, audaci, securo sitis animo; dicens : ego vici, duplici nomine eos confortat; nam bona spes est prostratum et devictum hostem denuo posse facile superari — parum vobis superest laboris : victum vincere, lapsum superare — Christus cum sit suorum caput suae victoriae exemplo suoque auxilio suos reddet confidentiores; « non enim vicisset ille mundum, si eius membra vinceret mundus » (Aug.). Vincit ipse mundum, dum principem mundi vincit (19,31; 15,30. Col. 2,15). Mundum appellat totum id quod Dei voluntati opponitur, quod hominem ἃ Deo avertere tentat, sive tentationes et illecebrae voluptatum, superbia, insectationes hominum vel daemonum — qui in Christo per gratiam manet, his omnibus superior erit. Unde : Deo autem gratias qui dedit nobis victoriam per Dominum nostrum Iesum Christum (1 Cor. 15,57) et vicistis eum (mundum), quoniam maior est qui in vobis est, quam qui in mundo (1 Ioan. 4,5), haec est victoria quae vincit mundum, fides nostra (1 Ioan. 5,4) et ipsi vicerunt eum (diabolum) propter sanguinem Agni (Apoc. 12,11; Mald.). OÓmnibus infestationibus gratia Christi superatis socii eritis, uti victoriae, ita consortes regni, participes gloriae (Hup.). Quam gloriosum est regnum, in quo cum Christo vivunt omnes isti victores, qui pressuram habebant in mundo, sed qui forti animo aspicientes in auctorem fidei et consummatorem Iesum (Hebr. 12,2) cum ipso victoriam reportarunt ea fide animati : ego vici mundum!
16:1
Rien n’est propre à ébranler la confiance d’un envoyé en son maître, comme le mépris qu'il rencontre. Dans l'ordre religieux, c’est Le péril du scandale. Jésus était-il bien l'envoyé de Dieu à Israël, s’il n’avait rencontré que sa haine, attachée ensuite à ses représentants? Mais Jésus avait montré (18-25) que celle haine contre sa personne était dans le plan divin; il avait annoncé que ses disciples en hériteraient. Il avait donc agi dans la lumière de Dieu. — σχανδαλίζω est expliqué par la situation dans Jo. vr, 61; ce sont les deux seuls cas dans les écrits de Jean; cf. sur Me. τν, ΤΊ. — Me. (χιν, 27) et ME. (xxvi, 31) avaient annoncé que tous les disciples seraient scandalisés dans la nuit après la Cène, et Jo. annoncera le même fait en d’autres termes (xvi, 32). IL n'a donc pas l'intention de corriger les synoptiques ; il ne fait pas allusion aux événements de la Passion, mais à la mission ultérieure des apôtres; la perspective est bien différente.
16:2
Sur l'exclusion de la synagogue, cf. 1x, 22; χη, 42. Cela dut paraître aux disciptes non seulement dur, mais étrange : le Messianisme expulsé d'Israël! — ἀλλά, « bien plus », ef. IT Cor. vu, 11; Phil. 1, 18; I Cor. ur, 2, au même sens que ἀλλὰ καί Le. χη, 7, ete. — ἔρχεται ὥρα, le moment voulu par le Père (τ, 4) tantôt avec ὅτε (ιν, 23; v, 25) et le futur, tantôt avec ἵνα (χη, 23; χπι, À; xvI, 32) etle subjonctif, sans la finalité qu'on trouve par exemple dans Mc. 1v, 21. — λατρείαν προσφέρειν ne signifie pas offrir un sacrifice, d'autant qu'aucun juif ne pouvait regarder une victime humaine comme un sacrifice agréable à Dieu; c’est rendre un culte, faire un acte religieux légitime. Tels furent bien les sentiments zélés des Juifs persécuteurs, comme Paul l'atteste de lui-même (Act. xxvr, 9: Gal. 1, 43 5.), et il faillit en être la victime (Act. xx, 12 ss.). On lit dans s Hidrach Bamidbar rabba xx, sur Num. xxv, 13 : « Celui qui répand le sany des criminels est ἃ considérer comme 51 avail offert un sacrifice » (Wänsche, p. 509, éd. de 1885). Bengol, cité par Schanz, croit pouvoir affirmer : hodiedum Juduei, ut Heinsius annotat, caedem Christiani “ppellant T2 munus, a quonulla expiatione opus Sèt. Étienne fut le premier, Jacques suivit, el c'est pour 8. om. ὑμῖν p. rornsovoty (THV) plutôt que add. (8). plaire aux Juifs qu'Hérode Agrippa voulait faire périr Pierre (Act. var, 59; χη, 2 s.). Justin qui était palestinien a témoigné pour son temps de cette haine (Dial. xov; ex; cxxxt, ΟΣΧΧΙΠ). — Les persécuteurs prétendaient rendre hommage à Dieu : c'étaient donc des Juifs, non des païens, c’est-à-dire que Jo. n'a pas écrit ex eventu, autrement il aurait envisagé les persécutions impériales, comme dans l’Apocalypse. D'ailleurs Jo. était ici en contact avec la tradition synoptique. Dans Mt. la persécution est annoncée trois fois (v, 44, x, 17; xx1v, 9), avec l’allusion aux synagogues el à la mort : l'horizon y est même plus étendu, puisqu'il parle des rois (ef. des passages parallèles dans Mc. et de plus Le. x1r, 41; xx1, 42 Mc. xur, 9 55.). — C’est une idée toute gratuite de voir dans Jo. le souvenir des exécutions de chrétiens ordonnées par Bar Cochébas {sic, Schwartz, 1908, p. 147).
16:3
Presque comme xv, 21, mais le Fils est plus nettement placé sur le rang du Père, tandis qu'auparavant la méconnaissance atteignait celui qui l'avait envoyé. ὦ) ἀλλά répond à l'idée du v. 1. Vous serez exposés au scandale, mais je vous ai prévenus. Le premier αὐτῶν ne doit pas s'entendre des Juifs (Schanz), mais du mot le plus rapproché, ταῦτα. Le second paraît inutile (retranché par DL syrsin.), mais il ἃ pour but d'établir l'identité des choses prédites et des choses arrivées; les choses prédites sont glosées pour plus d'insistance encore par ὅτι x. τ. À. — Le but de la prédiction n’est pas autrement indiqué. II y a donc une nuance par rapport à xur, 49 et xiv, 29, où le but est très nettement la foi. Ici le résultat est bien le même au fond, mais sous une forme négative éviter la surprise qui dégénérerait facilement en scandale. Jésus peut donc ajouter très naturellement que ce scandale n'était point à craindre tant qu'il était avec ses disciples, parce qu'il pouvait les prévenir à temps et les assister ταῦτα δέ ne peut être que 16 ταῦτα de 44. Mais Jo. ne tient-il aucun compte des monitions de Jésus dans les synoptiques (ME. v, 11; x, 16-19; xxur, 84; αχιν, 9; Le. vi, 22; x, 4; xx1, 12-49; Mc. xu, 9-13) sur les tribulations qui attendaient les disciples? On pourrait même demander aussi bien si Jo. a oublié ce qu'il ἃ dit dans xu, 24. 25, et des risques que courait celui qui voulait suivre Jésus? — On ne saurait insister sur ἐξ' ἀρχῆς comme si Jo., prévenant l’objection, faisait dire à Jésus qu'il s'était tu seulement au début, mais avait parlé depuis; en effet le sens est clairement qu’il n’a parlé qu’au moment où sa mort prochaine l'engageait à les prémunir. — On pourrait répondre que les conditions posées aux disciples, soit dans le discours sur la montagne, soit plus tard, dans les synoptiques et dans Jo., n'avaient pas ce caractère précis. Mais elles coïncident pour la substance et l’on ne peut opposer les paroles de Jo. ici, comme regardant seulement les Juifs (Chrys., Thom. 2° loco, Schanz), au discours eschatologique qui vise aussi les Juifs tout en y ajoutant les païens. Il reste donc à dire que c’est la même prédiction et le même discours, dont Mt. (x, 16-19) a anticipé quelques termes, et que Jo. a rapproché quelque peu de la passion. Ce rapprochement est tellement sensible que Jésus se regarde déjà comme n'étant plus avec les siens de façon à pouvoir les soutenir, sa passion étant plutôt pour eux un péril de scandale. Ces derniers mots forment une excellente transition avec ce qui suit. Troisième partie du second discours (xvr, 5-33). Avec l'idée de l'absence {xvi, Δ) nous revenons à celle du départ, qui domine tout le reste du chapitre. Par là il est sur le même thème que le ch. χιν. Il y est aussi par les deux idées principales, venue de l'Esprit et retour de Jésus, deux motifs de consolation, les mêmes qu’au ch. τιν quoique dans l'ordre inverse, et accompagnés aussi de l’idée de prière (σιν, 12-14 et xvr, 23-24). De même que le premier discours se termine sur la vision du triomphe momentané du prince du monde, le second discours envisage la dispersion des disciples, qui n'empêchera pas la victoire de Jésus. Α ces ressemblances de fond, il faut joindre cette analogie dans la forme, que le discours a l'aspect d’un entretien, comme au ch. xiv, aspect qu’il n'avait pas dans xv-xvr, 4. Seulement, comme on l’a déjà noté, cette fois les disciples interviennent collectivement, au lieu de Thomas, Philippe, Jude. On doit donc considérer cette partie, mais cetle partie seule, comme un complément et un développement du discours après la cène (xiv).
16:5
À propos de : où vas-tu”, il est très facile d'objecter « La demande a été bel et bien faite, et la réponse donnée dans le précédent discours » (ar, 36; xiv, 3. 28}, comme dit Loisy (p. 429). Les uns en concluent que ce morceau n'est pas du même auteur (Wellh.); les autres que Jo. ne se soucie pas beaucoup ce la forme (Bauer). Il y ἃ du vrai dans ce dernier mot. Lorsqu'un manque d'harmonie et de suite dans les mots est tellement évident et facile à relever, ἢ ne faut pas le pousser au noir pour conclure à un rédacteur qui l'aurait évité, mais chercher à comprendre la pensée de l’auteur exprimée sans précaution ni artifice. Le texte de Loïsy nous fournit la vraie solution : la réponse ayant été donnée, on comprend que la question ne se pose plus. Le premier discours (xiv) était surtout dirigé contre le trouble; celui-ci est une consolation dans la tristesse. C’est une nouvelle situation, exprimée par νῦν δέ qui ne contraste ni avec ἐξ ἀργῆς (Bauer), ni avec μεθ᾿ ὑμῶν ἤμην (Schanz), mais inaugure une période (xvu, 13), et qui pour le sens gouverne tout ce qui suit, 10. om, μου p. πατερα (THV) et non add. (5). jusqu'à l'apodose ἀλλά. « Maintenant vous ne me demandez pas » équivaul à « vous ne me demandez plus... » Sur ce point ils sont fixés; le trouble intellectuel est du moins en partie dissipé, mais il reste la tristesse.
16:6
Il est donc acquis que je vais vers mon Père : vous en (ταῦτα) êtes altristés, c'est à tort. Le reste suit naturellement. Les disciples ne comprennent pas que c'est dans leur intérêt que Jésus remonte vers son Père. C'est le sentiment perpétuel de ceux qui assistent à La mort des saints. Saint Dominique lui aussi répondit aux siens qu'il leur serait plus utile auprès de Dieu.
16:7
οὐχ ελευσεται (TSV) plutôt que οὐ un ελθη (H).
Il faut que Jésus parte pour envoyer le Paraclet, qui se trouve là où il va, auprès du Père : c’est ce qu’il ἃ déjà annoncé (χιν, 46 s.; 26; xv, 26). Dans les deux premiers endroits, c'était le Père qui l'envoyait, conformément au but de ce discours, qui était d'insister sur l'unité du Père et du Fils. Mais pourquoi le Fils glorifié n’eût-il pas pu demeurer sur la terre et donner cependant son Esprit? — C’est le secret de Dieu. On entrevoit seulement une certaine antinomie entre la présence sensible, localisée de sa nature, et la présence spirituelle universelle. De plus, de cette autre manière il semble bien qu'il eùt fallu changer complètement le plan du salut, qui est dans l'exercice de la foi. Jésus incarné lui laissait libre carrière, glorifié il l’eût remplacée par une évidence. Il devait donc disparaître; mais l'Esprit continuerait son œuvre, invisible, secours pour la foi, et lui-même objet de foi. Son rôle sera double, comme il va être indiqué : par rapport au monde (8-11) et par rapport aux disciples (12-15), quoique dans les deux façons ce soit dans l'intérêt des
16:8
Ces paroles, en dépit de l'explication qui en est donnée aussitôt, ont toujours paru très obscures. Aujourd'hui cependant tout le monde est d'accord, du moins sur les grandes lignes (Schanz, Loisy, Bauer, Durand, etc.). Tout d’abord le principe est posé. Ou dirait, non pas d’un tribunal d'appel, mais de l'appréciation qu'il faudra porter sur l'événement capital qui va se passer, c'est-à-dire le jugement du Christ, renié par sa nation, et sa mort voulue par Satan qui avait suggestionné le traître. On se demande donc qui a eu tort ou qui ἃ péché, — et qui ἃ raison, qui avait pour soi la justice, — que penser en somme du jugement déjà rendu? Il y ἃ eu un accusateur, qui croit avoir déjà gagné sa cause, c'est le monde, qui doit être comme précédemment le monde juif, le seul qui soit vraiment responsable de la condamnation de Jésus. Rier n'empêche d'appliquer le même raisonnement à tous les hommes qui imiteront l'attitude des Juifs, mais ils ne sont pas directement visés. Quelqu'un vient, et c’est le Paraclet, ici spécialement dans le rôle qui convient le mieux à l’étymologie, celui de défenseur, mais de défenseur qui prend l'offensive. 1] convaincra (ἐλέγξει) le monde, ce qui ne veut pas dire qu'il le persuadera, mais il fera la preuve qu'il a eu tort, non seulement devant le Juge suprême, mais au regard de ceux qui sont de bonne foi et de bonne volonté : en fait ceux-là sont ou devraient devenir des croyants, — sauf à faire la part de l’illogisme. — Il n'y a dans Sap., 1, ὅ qu'un vague pressentiment du rôle de l'Esprit-Saint comme préservateur de raisonnements insensés. Dans Testament de Juda, cité par Bauer (xx, Ὁ) τὸ πνεῦμα τῆς ἀληθείας χατηγορεῖ πάντων (OU μαρτυρεῖ πάντα καὶ χατηγορεῖ) est une allusion au témoignage de la conscience.
16:9
Le péché des Juifs est de n'avoir pas cru (ef. πι, 495.; vin, 46 s.; 1x, 1; xv, 22) en celui qui venait de la part de Dieu et qui était la Lumière. Cette incrédulité sera encore plus tard leur péché, et Leur tort apparaîtra clairement lorsque l'Ésprit-Saint communiquera ses dons aux croyants de la gentilité (cf. Gal. ut, 2).
16:10
Qui donc avait la justice, qui était le juste par excellence, si ce n’est Jésus, comme le prouve son retour à son Père? Mais comment ce retour est-il lui-même prouvé dans son caractère surnaturel spécial, si ce n’est parce qu'il ἃ envoyé l'Esprit? L'Esprit l’affirmera par ses organes, comme Étienne : ὑπάρχων δὲ πλήρης πνεύματος ἁγίου st (Act. va, 55). Aussi bien les Apôtres aimaient-ils à rendre hommage au Juste (Act. πὶ, 44; xxir, 443 1 Pet. ur, 48). Le fait même que le baptême était donné dans l'Esprit-Saint, et les manifestations de l'Esprit accompagnant la foi, rendaient témoignage à Jésus (Act. xr, 17). — Ce qu’on ne voit pas clairement, c'est pourquoi Jo. ajoute καὶ οὐκέτι θεωρεῖτέ με. Le présent ne prouve pas (contre Loisy) que l’auteur soit assez simple pour avouer qu'il pense aux chrétiens de son temps; Jésus ἃ pu dire « vous ne me voyez plus » pour marquer l'imminence de son départ. Mais qu'importe à sa justice que les disciples ne le voient plus? 11 faut donc prendre ces mots comme un simple complément qui caractérise la situation créée par le départ du Christ : peut-être y a-t-il cette nuance : la privation qui vous paraît douloureuse fait partie des conditions exigées pour l'action de l'Esprit.
16:11
Au sujet du jugement, les Juifs croient lavoir définitivement rendu contre 16 Maitre et en accabler ses disciples, mais l'Esprit montrera qu’en réalité c'est le prince de ce monde (cf. x1v, 30) qui a été condamné. On aura encore à lutter contre ses suppôts {Eph. vi, 12), mais il a perdu la partie (cf. χα, 81), et précisément parce qu'en trainant Jésus à la mort il ἃ contribué au salut du monde (Eph. τ, 2-10). Ce n'est pas que Satan soit le chef du monde ancien y compris la législation mosaique. do. est bien persuadé qu’elle est d'origine divine ; mais Satan a voulu interrompre l’œuvre qui conduisait au Christ; 185 Juifs se sont laissés persuader par lui, ils sont devenus ses fils (vur, 44), si bien que dans sa condamnation ils sont eux-mêmes frappés, et que l'Esprit pourra, même en cela, les convaincre de leur tort.
16:12
Quelques auteurs (Schanz, Kn.) semblent croire que Jésus fait allusion à des vérités nouvelles, qu'il n’a pas encore révélées, et ils en tirent un argument en faveur de la tradition, seconde source de la doctrine enseignée par l'Église. Augustin jugeait téméraire de chercher quelles étaient ces choses que les disciples ne pouvaient pas d'abord porter. Celles qu'on ἃ cru pouvoir indiquer, et certes,sans témérité, à la lumière des événements (Tolet), peuvent plus ou moins se rattacher à une vérité enseignée par le Seigneur, cela dépend de l'extension plus ou moins grande qu’on donne au terme implicite, pour désigner une vérité qui en contient d’autres en germe. D'autres entendent πολλά d'une explication plus complète des mêmes vérités. La vérité, même religieuse, est toujours en marche, ce qui ne veut pas dire qu'elle cesse d'être ce qu’elle ἃ été : elle se développe. Jésus voulait mettre ses disciples en garde contre une rigidité dans leur enseignement qui eût été en opposition avec tout le mouvement normal de l'humanité. On objecte ce qu'il vient de dire dans xv, 45; mais dans la pensée de l’auteur, sa première formule doit être entendue avec la restriction de la seconde; toutefois cette réponse est beaucoup plus solide si la première partie du second discours visait originairement une situation différente; celle où Jésus a révélé tout à ses disciples, c'està-dire tout ce qu'on dit à ses amis, par opposition aux autres. — πολλὰ ἔχειν, ef. IT Jo. 42; IE Jo. 13; Denys d'Hal. 1x, 30, ἔχων ἔτι πλείω λέγειν, παύσομαι. — βαστάζειν supporter comme un joug, dans Act. xv, 10; supporter avec les forces que l’on a, dans Épict. πι, 45, 9 ἄνθρωπε, σκέψαι πρῶτον τί ἔατι τὸ πρᾶγμα, εἶτα καὶ τὴν σαυτοῦ φύσιν, τί δύνασαι βαστάσαι, C’est le sens ici. Si les disciples ne peuvent recevoir utilement plus de vérité, la faute n'en est pas à la douleur, mais au point de capacité intellectuelle et morale où ilsen sont. .
16:13
La critique textuelle n'est pas sans importance pour le sens. Il est clair qu'il ne faut pas lire avec la Vg. docebit vos omnem veritatem, car docebit rend mal ὁδηγήσει. Mais faut-il lire ἐν τῇ ἀληθείᾳ πάσῃ ou εἰς τὴν ἀλήθειαν πᾶσαν (ou εἰς πᾶσαν τὴν ἀλήθειαν)» Le datif s'appuie sur N (sans πάσῃ) D 1, W Θ᾽ cinq ou six cursifs, ὁ e ff? L arm. Nonn. Aug.). L'accusatif avec εἰς τ, a. x. sur À B Y, Orig. Didyme, Eus. Cyr. de Jér. — avec &. 7. τ' «a. la masse des mss. Bas. Epipb. Chrys. a fgm ᾳ Tert. Novat. Hil. La tradition mss. et patristique est donc pour l'accusatif, qui est aussi recommandé par le sens : on ne conduit pas dans le cercle de la vérité, mais vers une vérité toujours plus complète. Le fait que ὁδηγεῖν est souvent employé avec ἐν (Neh. 1x, 49; Ps. v, 9; xxvi, 11; CxvIN, 35 cxzu, 40; Sap. 1x, 11; x, 40. 47) ne prouve pas que Jo. ait écrit de la même manière, mais expliquerait la propension des copistes; d'ailleurs on dit aussi (Ps. σσιν, 5) ὁδήγησόν pe ἐπὶ τὴν ἀλήθειάν σου, tandis qu'on ne trouve pas ἐν τῇ ἀληθείᾳ, Si la vérité se présente dans cette image comme un terme, ce n'est pas qu'elle ne se trouve d’une autre façon au point de départ. Le datif pourrait être une correction quelque peu pédante destinée à bien établir que la vérité où conduira l'Esprit est déjà celle du Christ : précaution inutile étant donné ce qui Lors donc que le Paraclet sera venu, et il est ici qualifié Esprit de vérité, ce qui coïncide exactement avec son rôle, il servira de guide pour la conquête de la vérité. D'après le second système, c'est la vérité toujours mieux connue, s'offrant tout entière à l'investigation sous l'action de l'Esprit, quoiqu'’elle ne soit jamais enregistrée el promulguée tout entière comme un résultat acquis (εἰς avec l’acc.). Ce sera bien 18 cas des apôtres, mais la perspective est indéfinie (Calmes, Tillm., Durand). Si, aucontraire, on pense avec la première opinion que le discours ne s'adresse qu'aux Apôtres, πᾶσαν indiquera que désormais la révélation est à son terme. Avec le dernier Apôtre le Saint-Esprit aura dit fouf ce que Dieu voulait révéler, I n’y aura plus de révélation officielle nouvelle. C'est d’ailleurs ce que les deux opinions admettent comme clairement enseigné par le Goncile du Vatican (Const. Pastor aeternus, Denz.#° n° 1836) : Neque enim Petri successoribus Spiritus sanctus promissus est, ut eo revelante novam doctrinam patefacerent, sed ut, eo assistente, etc. cf. dansle décret Lamentabili la proposition 21 condamnée (Denz. 2021) : Revelatio, obiectum Fidei catholicae constituens, non fuit cum Apostolis completa. Ge n’est point ici le lieu de montrer comment l'A. T. avait préludé à cette doctrine sur l'Esprit-Saïnt : Dieu l’avait placé parmi son peuple : ὁ θεὶς ἐν αὐτοῖς τὸ πνεῦμα τὸ ἅγιον (Is. Lx, 11) ; spécialement il était descendu pour les conduire χατέθη πνεῦμα παρὰ Kuplou xal ὡδήγησεν αὐτούς (Is. Lxur, 14), et plus spécialement encore, pour enseigner au Psalmiste à faire sa volonté (Ps. cxzur, 10). Cet enseignement avait été naturellement reproduit par Philon (de vita Mos. τι, 265; AL, 176) : ὃ γὰρ νοῦς οὐχ ἂν οὕτως εὐσκόπως εὐθυθήλησεν, εἰ μὴ rat θεῖον ἦν πνεῦμα τὸ ποδηγετοῦν πρὸς αὐτὴν τὴν ἀλήθειαν (οἵ, de gigant. 55; 1, 270). — Au lieu de reconnaître que Jésus assigne le même office à l'Esprit, et d’une facon bien supérieure, dans l’effusion qui devait être un des caractères des temps messianiques, M. Loïisy voit ici encore une adroite précaution de l'auteur du IVe évangile, mspiré par un sentiment qu'on n'attribue ordinairement qu'à des aigrefins « L'auteur se rend suffisamment compte de la différence qui existe entre la théologie johannique et l’enseignement attribué à Jésus par la tradition apostolique. Ge qu’il dit de FEsprit doit expliquer cette différence : la théologie johannique est une interprétation de l'Évangile qui a été suggérée par l'Esprit » (p. 432). Ce qui est vrai c'est que des hérétiques se sont appuyés sur ce passage pour justifier leurs innovations; mais ils ont parlé clairement (Aug. xcvr, 5). Jean lui-même aurait-il eu l’idée d'interpréter la doctrine de Jésus dans l’Esprit, si Jésus n'avait fait cette promesse qui accomplissait si bien les anciennes prophéties? D'ailleurs si le sentiment des convenances et du devoir interdisait à l'évangéliste de prêter au Sauveur en les présentant comme de l’histoire des paroles qui ne fussent rien autre chose que sa propre interprétation, il avait certainement reçu le don de cette pénétration spirituelle qui est le caractère de son évangile. 43?) C'est ici seulement qu’on peut mesurer la portée de ὁδηγήσει qui, en soi, peut signifier aussi bien une révélation nouvelle qu'une pénétration plus approfondie d’une vérité déjà révélée. L'Esprit ne parlera pas de lui-même, c'est-àdire qu'il n'apportera pas une doctrine qui lui fût propre : la doctrine ne sera pas nouvelle en cela du moins qu’elle ne sera pas étrangère à la Révélation déjà faite par 16 Fils. Lui non plus ne parlait pas de lui-même (vi, 47; vin, 26. 40; xn, 49 s.), mais disait ce qu’il entendait dire au Père (spécialement vi, 26. 40). I semble que c'est aussi le cas du Paraclet qui est venu ou qui procède du Père (xv, 26). Cependant peut-être Jo. a-t-il à dessein laissé le verbe ἀχούσει sans régime d'origine, avant de s'être expliqué sur les rapports du Fils avec FEsprit. Nous lisons ἀχούσει, mieux soutenu par les mss., et qui est bien dans la situation puisqu'il s’agit d’une mission temporelle future. Les Pères raisonnant sur la procession éternelle en ont été plus ou moins choqués, et c’est sans eloute la raison de la variante ἀχούει. Parmi les choses qu'enseignera l'Esprit, il faut compter celles de l'avenir. C’est une promesse faite aux Apôires d'abord; c'est aux Apôtres qu'il parlera, et il leur révélera aussi lavenir, ce qui les range parmi les prophètes. Le prophète qui ἃ vu les choses à venir est tout d’abord l’auteur de l’Apocalypse.
16:14
L'identité essentielle de l’enseignement de l'Esprit et de l’enseignement de Jésus serait déjà garantie s’ils ont la même source, c’est-à-dire le Père. Mais il y a plus : l'Esprit est aussi en relation avec le Fils. Le Fils incarné qui est Jésus glorifie le Père en faisant son œuvre (χη, 28), de même l'Esprit glorifiera le Fils en annonçant les vérités reçues de Lui. Ce sont donc bien essentiellement des vérités qui ne peuvent étre en désaccord avec la doctrine du Fils. If faut pourtant admettre que le rôle de l'Esprit ne sera pas inutile. En somme il est possible qu'il enseigne aux Apôtres des vérités nouvelles, venues du Fils, maïs qui n’auraient pas encore été révélées par lui. C'est ce que semble indiquer le mot «annoncer », ce qu'admettent de nombreux théologiens, et ce qu'ils croient enseigné par le Concile de Trente et plus clairement par le coneile du Vatican : Haec porro - supernaturalis revelatio.… continetur in libris scriplis et sine scripto traditionibus, quae ipsius Christi ore ab Aypostolis acceptae, aut (ab) Apostolis Spiritu sancto dictante quasi per manus traditae, etc-(Denzinger 1°, no 1187) ; cf. Bainvel, dans le Dict. de Théol., Art. Apôtres, p. 1657.
16:15
Mais telle est l'unité du Père et du Fils qu'il faut maintenant le reconnaître : tout ce que l'Esprit a reçu du Père, il l'a aussi reçu du Fils, car le Fils ἃ tout ce qu'a le Père. Ces mots sont ce que le N. T. contient de plus expressif sur l'unité de nature et la distinction des Personnes dans la Trinité, et spécialement sur la procession de l’Esprit-Saint. Cependant ce qui est marqué directement n’est pas la communication de l'essence divine à l'Esprit-Saint, mais la communication des vérités à révéler, qui sont d’abord, d’après le dessein de Dieu, confiées au Verbe Incarné (Til.) Cette harmonie dans l'action des trois Personnes divines est fondée en dernière analyse sur leurs relations mystérieuses au sein de la divinité (T#L.), ou comme dit le R. P. Durand (1914, p. 344). « Bien qu'ici encore, il soit directement question de la mission temporelle confiée à l'Esprit-Saint auprès des Apôtres… c'est avec raison que la théologie chrétienne a fondé sur ces deux versets la doctrine de la procession qui unit l'Esprit au Père et au Fils. » Il est clair que si la mission est une indication sur la relation des Personnes, l’'Esprit-Saint. procède du Père et du Fils, et non du Père seul. — Tout se termine par la répétition une troisième fois 'de ἀναγγελεῖ qui semble bien marquer la révélation d’une chose inconnue, comme sont dans ἴδ premier cas les choses à venir. -- χαμβάνει au présent parce que la perspective est immuable, tandis que λήψεται était ordonné à la mission. Conciüsion sur les passages relatifs au Paraclet. Π15 se trouvent χιν, 46, 17. 26.; xv, 26; xvi, 7-45. On se demande si la promesse de Jésus s'adresse aux Apôtres et à leurs successeurs ou même à tous les fidèles, ou aux apôtres seuls exelusivement. Il faul d'abord mettre à part xiv, 16. 17, promesse d'habitation de l'Esprit-Saint dans toute âme ayant la charité, et qui se prolonge à jamais. xv, 26 est une promesse spéciale d'assistance dans les persécutions, qui semble bien devoir s'étendre à tous céux qui rendront témoignage au Christ. Il reste σιν, 26. et xvi, 7-15, spécialement 42-15, relatifs à Fenseignement. On voit déjà par cette variété d'objets que ces textes ne doivent pas être eommentés trop strictement l’un par l’autre, d'autant que dans les deux derniers Jésus s'adresse très spécialement à ses Apôtres, puisque l’enseignement portera sur ce que Jésus leur ἃ dit (x1v, 26), et sur des choses qu'ils ne peuvent entendre dès ce moment, mais qui leur seront indiquées plus tard (xvr, 12 ss.). Il est done parfaitement elair que Jo. avait en vue des lumières nouvelles qui seront accordées aux Apôtres. L'enseignement personnel de Jésus sera complété où du moins interprété en une large mesure par celui de l'Esprit-Saint, dans la personne des Apôtres. Mais ce don est-il exclusivement limité aux Apôtres? Jo. ne le dit pas, comme Mt. ne parlé pas non plus des successeurs de Pierre, et cependant l'Église enseigne qu'ils participent chacun à son tour aux prérogalives qui lui ont été concédées (Mt. xvr, 17 s.). Plusieurs exégètes et théologiens procèdent ici de la même manière, et citent les deux textes pour prouver l'infaillibilité de 1 Église, grâce à l'assistance de l’Esprit-Saint. D'autre part, on lit, par exemple dans le manuel du R. P. Simôn (Prael. bibl., N.T. I, 89 éd., p- 538): Hace verbe... afferunt generatim Dogmatici ad demonstrandum revelationis depositum fempore Apostolorum impletum clausumque esse. Nous ne voyons pas comment les mêmes textes pourraient prouver à la fois que le dépôt de la révélation est clos, et que l'Église est assistée du Saint-Esprit pour le conserver intact. Les deux points se complètent admirablement, mais le premier suppose que Jésus s'adresse exclusivement aux Apôtres, le second qu'il envisage leurs successeurs. Autant que nous voyons, Jo. a insisté très fortement sur le privilège personnel des Apôtres, jusqu'à permettre de conclure qu'ils ont appris de l'Esprit- Saint des vérités nouvelles, mais sans s'exprimer clairement sur ce point, et sans exclure l’extension de cet enseignement par tradition à ceux qui suivront. L'Église ἃ défini que le dépôt de la révélation a été clos avec le dernier des Apôtres, mais sans dire sur quels arguments elle s’appuyait : d'autres ne faisaient pas défaut. De plus, en mettant sur le même rang, semble-til, les vérités sorties de la bouche du Christ et celles qui ont été dictées par l'Esprit-Saint aux Apôtres, elle nous autorise pleinement à voir dans les textes de Jo. une révéla tion vraiment nouvelle, mais elle n’affirme pas que ce soit leur sens. Ce qui résulte avec évidence des textes scripturaires et conciliaires, c’est que tout ce qu'ont enseigné les Apôtres fait foi, sans qu’il soit le moins du monde nécessaire que leur enseignement ait été fixé par écrit. En somme, il nous paraît plus probable que les textes de Jo. doivent être entendus dans le sens d'une assistance perpétuelle de l'Esprit-Saint à l'Église dans l’ordre de la vérité. oient tous deux C'est du moins ce qu'ont enseigné Augustin et Cyrille qui renv à Eph. πὶ, 47 ss., ce que supposent Chrysostome et Thomas. Quant au caractère des vérités enseignées aux Apôtres, Jo. ἃ voulu insister surtout sur leur identité substantielle avec l'enseignement de Jésus. On nous exeusera de ne pas entrer davantage dans une question extrêmement difficile. On est convenu d'appeler nouveau ce qui n’est pas contenu implicitement dans une vérité déjà connue. Mais on sait que saint Thomas a regardé 165 vérités du N. T. comme contenues implicitement dans l'A. T. Et les théologiens qui n'admettent depuis les Apôtres aucune révélation nouvelle officielle se demandent si l'Église ne pourrait pas définir comme dogme de foi conclusionem theologicam solum virtualiter-connexive revelatam (cf. Garricow-Lacaance, De revelatione, I, p. 489). Ce n'est pas dans les textes de Jo. qu'on trouvera la réponse à cette question.
16:16
L'exégèse de ce v. ἃ été quelque peu brouillée par la présence de l'addition à la fin de οτι ὑπάγω πρὸς τὸν πατέρα. quia vado ad Patrem, ywil faudrait rayer de la Vg. avec NBDL (ajoutez W) et a Bb d ff? r sah. bah. Sans ces mots l’allusion à [ἃ résurrection ést devenue pour nous très claire; la séparation aura lieu par la mort de Jésus, mais, après un eourt intervalle de temps qui va de la mort de Jésus aux apparitions, les disciples le verront de nouveau. C'est le sentiment des Pères grecs (contre Mald. : de l’Ascension à la fin du monde ἢ. 18, τι ἐστι τοῦτο ὁ λεγει puxpov (Η) et non τοῦτο τι ἐστι τὸ tuxpov (8) où touto τι ἐστιν Ὁ λεγει τὸ μιχρὸν (TV). 20. om. δὲ p. ὑμεῖς 2° (TH) et non add, (SV). 22. exere (FHV) et non εξετε (8); — met (TSV) ou apet (H),
16:17
Ce n'était pas clair pour les disciples. Ce qui achève de les embarrasser, c'est qu’ils rapprochent une autre parole : « Je vais à mon Père », qui semblait faire allusion à une séparation définitive. Il n'est pas nécessaire que ces derniers mots aient été sur le moment même pronencés par Jésus (ce qu'a sans doute estimé la masse des copistes), puisqu'ils avaient été dits équivalemment (5 et 10).
16:18
εἰς τὴν αληθείαν πασαν (H) Ou €. π. τ. à. (Ὁ) plutôt que ev τὴ αληθεια πασὴ (TS); — axovoet (SV) plutôt que awoue: (HT).
Peut-être en somme se sont-ils souvenus que Jésus avait promis de revenir les chercher (xrv, 2.3) : mais quand? Le temps qui suivrait son départ serait-il si court? C'est cela surtout qui les étonne. C'est aussi ce qui est le mieux exprimé par la leçon de Il soutenue par BLV 491 αἱ. pauci, Or. Cependant l'autorité des mss. semblerait exiger l'addition de l'article : τὸ (μιχρόν), ce qui ne changerait guère le sens, non plus que la suppression de ὃ λέγει (ND Ox. 1781).
16:19
Selon son habitude, Jésus ne répond pas à la difficulté des disciples sous la dernière forme précise qu'elle a dans leur esprit. Il les exhorte plutôt à s’abandonner aux desseins de Dieu, leur promettant fermement que leur tristesse sera changée en joie, car la tristesse du départ est effacée par la joie du retour.
16:20
Que les disciples ne se fassent pas illusion ce qui s'annonce, ce sont des heures de tristesse pour eux, et par opposition de joie pour le monde, c'est-àdire encore une fois pour les Juifs qui croiront s'être débarrassés de lui. Mais leur tristesse sera changée en joie, non pas seulement en espérance, parce que l’affliction est le gage d’un sort meilleur (Mt. v, 4; Le. Vi, 23), mais par une réelle transformation. Te] fut bien le cas après la résurrection (xx, 20).
16:21
Cette comparaison est très naturelle. On cite de nombreux textes de 1A. T. qui parlent des douleurs de l'enfantement par manière de comparaison (Is. xt, 8; xxt, ὃ; XEVI, 17 S.5 LXVI, 7; Jér. x, 91; xx, 38: Os. x, 13; Mich. iv, 9 5.; cf. IV Esdr. x, 39 s.), et cependant aucun n'offre précisément ce contraste de la douleur et de la joie, si ce n'est peut-être Is. xxvi, 48 ἐν γαστρὶ ἐλάδομεν καὶ ὠδινήσαμεν καὶ ἐτέκομεν᾽ πνεῦμα σωτηρίας σοὺ ἐποιήσαμεν, mais seulement d'après le texte grec, car l’hébreu porte : « nous n'avons pas donné le salut évidemment exigé par le contexte. D'ailleurs tout est tiré de l'ordre naturel à γυνή « la » femme qui est dans ce cas, une femme quelconque; il n’y a là aucune allusion aux douleurs de l'enfantement (ὠδῖνες) qui précèdent les dernières persécutions d'après Me. (xm, 8; cf. Mt. xx1v, 8) et qui sont, d’après la tradition juive, la douleur du Messie (cf. Le Messianisme.. p. 186). — La comparaison étant tirée de la nature, le χόσμος est ici le milieu dans lequel vit une famille, sans a!lusion spéciale au judaïsme. La femme ne se réjouit pas d’avoir un enfant, mais d’avoir donné un homme à la société : c'est sa contribution au bien général.
16:22
L'application se fait d'elle-même. Les disciples sont déjà dans la tristesse (ἔχετε, mieux soutenu que ἕξετε) : c’est la première période qui durera, en empirant, jusqu'au πάλιν du v. 17. Mais tandis que Jésus disait alors : vous me verrez, il dit : je vous verrai, car c’est bien lui qui viendra vers ses disciples. La joie inamissible a fait penser Mald. à l'éternité. Jésus dit seulement que personne au monde n’a le pouvoir de l’arracher à un cœur qui aime Dieu. — La lecon αἴρει au présent est un peu mieux soutenue que le futur ἀρεῖ. Elle est aussi mieux en harmonie avec le caractère absolu de Ja proposition. Le caractère eschatologique du passage paraîtrait mieux 511 était une réminiscence d'fs. LV 14 χαὶ ὄψεσθε, καὶ χαρήσεται ἢ καρδία ὑμῶν, cependant la perspective n'en serait pas mieux déterminée pour cela, ces termes devant être appréciés dans Jo. d'après leur contexte.
16:23
Dans ce jour-là, comme σιν, 20, c’est-à-dire au jour de la Résurrection. Mais il s'étend indéfiniment, et comprend sûrement, outre le retour du Christ, le don de l’'Esprit-Saint. On ἃ voulu entendre ce jour de l'éternité (Mald.) d'autant qu'après la résurrection les disciples ont posé des questions (Act. r, 6: Jo. xxr, 21). Pour éviter cette difficulté on ἃ pris ἐρωτᾶν dans le sens de prier, en liant les deux parties du verset; Chrys. : « vous n'aurez plus besoin d'un médiateur ». Mais si le verbe peut incontestablement avoir ce sens (comme en latin rogare), et s’il l’a dans Jo. (1v, 31.40.47; xiv, 16; χνι, 26; xvir, 9. 45. 20; ΧΙΣ, 31.38) il ἃ aussi le sens de questionner, aussi dans Jo. (1, 49.24.23; v, 19; 1x, 32.19.21; xvi, 58.49.30; xvix, 49.24). Ce dernier sens est manifestement celui de contexte, car les disciples n'ont rien demandé, mais ils ont interrogé, ou voulu interroger plusieurs fois (x1v, 5.8.22; xvi, 17.18). Et en effet, les disciples étant instruits par l'Esprit-Saint, n'auront qu'à s'en remettre à lui pour recevoir l'enseignement convenable. Probablement Jo. n'a pas fait ressertir à cet ordre des grandes vérités la petite question de Pierre (xx, 21}, ni même celle des Actes (1, 6), toutes deux considérées comme inopportunes, et d’ailleurs antérieures à la grande effusion de l’Esprit-Saint. Le détail de la perspective n’est pas ici son fait : il oppose les obscurités où se débattent les disciples au grand jour qui suivra la résurrection. 23b) Au contraire ce temps — qui n’est donc pas l'éternité — n’exclura pas la prière (Chrys. Thom.) comme l'indiquait déjà xiv, 12-43. C’est l'idée en partie nouvelle qui se présente selon la coutume avec la formule : en vérité, etc., idée nouvelle, mais qui ne revient pas sur un temps antérieur à 234, comme l'admet Thom. pour défendre Aug. Les termes ne sont pas tout à fait ceux de XD ΤῸΝ où l'unité du Père et du Fils était mieux marquée; ἐν ὀνόματι N'a pas non plus tout à fait la même nuance; ici le Père accordera par égard pour le nom de son Fils, qui est censé devoir être invoqué.
16:24
Jusqu'à ce moment, Jésus étant présent, les disciples ne l'ont pas nommé dans teur prière; lorsqu'il sera auprès de son Père, il sera nommé comme médiateur, mais aussi comme objet de leur culte. À ce moment s'applique l'impératif αἰτεῖτε et le résultat, tellement consolant, que la joie des disciples sera à son comble, comme dans xv, 41, mais dans une autre perspective, D'où vient ici la joie? Ce n’est pas précisément la satisfaction d'être exaucé mais cependant la joie d’avoir reçu ce qu’on ἃ demandé, le bien spirituel (cf. Le. xt, 13) qui apaise tous les désirs : et hoc bonum est solum Deus, qui replet in bonis desiderium mostrum (Thom.). C'est peut-être interpréter trop strictement d'après χιν, 12-44 que de dire (Loisy, 437) : « La joie des disciples sera complète, parce que, leurs prières étant exaucées, leur activité sera féconde, et Dieu glorifié dans 16 Christ. » Ici l'apostolat n’est pas envisagé, mais le rapport des disciples avec 16 Père par la médiation æle Jésus.
16:25
Dans le contexte actuel (de xiv-xvi), il y ἃ au moins deux parabolesallégories, celle de la vigne (xv, 1-1) et celle de la femme qui enfante (xvi, 24). D'ailleurs il y avait encore un certain voile sur les paroles de Jésus : sa Résurrection et son Ascension n’avaient pas été annoncées selon leurs modalités historiques, ni même sa passion et sa morl; encore moins claire était la notion qu'il avait esquissée du mystère de la très sainte Trinité! Le moment viendra d'une révélation plus ouverte. — Nous lisons dans Loisy (p. 437) : « D'ailleurs, tout l'enseignement du Christ johannique est censé avpir été donné en paraboles, c’est-à-dire en allégories, puisque notre évangile entend ainsi la parabole », puis aussitôt après (p. 438) : « Il imagine que sa doctrine spirituelle, dégagée des comparaisons et des allégories, représente la révélation définitive. » — Ces deux textes sont-ils bien du même auteur? Il semble plutôt que Jo. a considéré toute sa doctrine spirituelle — celle de Jésus — comme contenue dans l’évangile, y compris le sien, d'une façon voilée, sans affectation de rhétoricien à distinguer l’allégorie de la parabole. La lumière se fera plus tard. Mais lorsqu'il parlera des apparitions du ressuscité, aura-t-il changé de manière, comme il semble qu'il eùt dû le faire pour parler ouvertement? Zahn tranche la difficulté en voyant ici une allusion à la Parousie et à la contemplation bienheureuse qui l'a suivie. Mais cette explication ne convient pas plus isque cet état est encore celui de la prière (26 s.). ici que dans τιν, 18 58.) pui Il faut donc concéder que les chapitres xx et xxr de Jo. ne renferment pas un autre mode dans le langage. Il en résulte cependant que les disciples: ont été transportés dans une atmosphère de lumière, où la foi était fortifiée par une évidence de gloire touchant la ‘personne de Jésus. Les Apôtres ont dû recevoir des lumières intérieures correspondantes, qui les qualifiaient pour leur mission. D'ailleurs ce qui est dit ici de l’action personnelle de Jésus devait se compléter par le don de l'Esprit qui est le sien. Si son Père fait ses œuvres en lui (χιν, 40), l'assistance de l'Esprit est aussi la sienne (Mt. xxvin, 20). — ἀπαγγέλλω seulement ici dans Jo.; le sens est « rapporter » une chose ou une doctrine. Si ἀναγγέλλω « annoncer » se trouve trois fois à propos de l’Esprit-Saint, c'est que le premier cas visait l'avenir (xvi, 13.14.15).
16:26
En ce jour (cf. 23) est ici synonyme de l’heure v. 95 : si l'heure était un jour, le jour peut être une époque. Alors on priera encore (on n'est donc pas encore au ciel), mais d’une manière plus parfaite, au nom de Jésus, mieux connu, et par conséquent invoqué avec Le Père (cf. sur xiv, 13). Pour ce qui suit les interprétations sont nombreuses. La difficulté c’est que le Christ glorifié continuera à intercéder pour les siens, d'après Jean lui-même (I Jo. x, 1; cf. Rom. var, 34; Heb. vu, 25). D'après Aug. Ad hoc quippe intuendum quomodo non rogat Patrem Filius, sed simul exaudiunt rogantes Pater et Filius, nonnisi spiritualis oculus mentis ascendit. — Gette solution convient pour xiv, 20, mais non ici où Jésus se distingue du Père. — Schanz : La médiation demeure; elle ne consiste pas dans l’intercession, mais dans les mérites du Christ. — Pourquoi pas 168 deux? — Durand : « Quand même, par impossible, je n'intercéderais pas en votre faveur » (1911, p. 348). — C'est une échappatoire. Il faut de toute facon constater que Jésus n'est pas absent de cette prière, ni de l’exaudition, puisqu'elle est faile en son nom. Qu'y aura-t-il donc de particulier dans Le nouvel état plus parfait? Chrys. l'a dit d’un mot « L'amour que vous avez pour moi suffit à vous protéger. » Les disciples sont accrédités auprès de Dieu par leur foi et par leur amour pour Jésus : ils n'ont plus besoin que quelqu'un les présente et sollicite pour eux. — ἐρωτάω semble avoir dans Le. 1v, 38 le sens d'appeler l’attention sur une personne (περῇ plutôt. que sur l'objet de sa demande. Les disciples n'ont pas besoin d'un introducteur autre que leur amour pour Jésus et son nom sur les lèvres. Ce n’est point là une théorie niant l'intercession de Jésus, qui demeure nécessaire à tous, même lorsqu'il sera au ciel; c'est une manière de caractériser la position privilégiée des apôtres arrivés à la perfection. — Peut-être les mysliques pourront-ils s'appuyer sur ce texte pour expliquer certains états d'oraison où l'âme est unie à Dieu sans aucun sentiment particulier de l’humanilé du Sauveur, ce qui ne veut pas dire que ces contemplatifs n’en aient plus besoin. Ils doivent toujours se tenir dans les sentiments de 1 Jo. π|, 4. Jo. ne veut pas dire que le rôle du Sauveur est alors dépassé; il exclut plutôt une action distincte, inutile, puisque l’action de Jésus est déjà inclue dans celle de ses disciples. Loisy ἃ dit très bien (p. 438) : « Jésus n’a pas besoin d'intervenir, puisque l'évocation de son nom suffit pour que le Père exauce, aussi parce qu'il prie lui-même dans les siens. L'on touche ici à l'extrême pointe du mysticisme chrétien ». Il est bien différent de celui de Philon qui ne croit le Logos utile qu'aux imparfaits, et qui le met seulement au rang de ceux qui sont parfaits ἕως μὲν γὰρ où τετελείωται, ἡγεμόνι τῆς ὁδοῦ χρῆται λόγῳ θείῳ... (citalion de Ex. xx, 20.24) ἐπειδὰν δὲ πρὸς ἄκραν ἐπιστήμην ἀφίκηται, συντόνως ἐπιδραμὼν ἰσοταχήσει τῷ πρόσθεν ἡγουμένῳ τῆς ὁδοῦ: ἀμφότεροι γὰρ οὕτως ὀπαδοὶ γενήσονται τοῦ πάγηγεμόνος θεοῦ (de migrat. Abrah. 114. 8.; 1, 463; cf. ΕΒ. 1923, p. 352).
16:27
θεου (TSV) ou πατρὸς (H).
Tandis que Philon place la perfection dans la science la plus élevée, la. raison pour laquelle le Père aime les disciples, c’est leur amour pour Jésus et leur foi dans le mystère essentiel de son origine divine. Ces sentiments sont ceux des disciples dans le jour attendu : l'amour passe avant la foi dont il fallait expliquer la nature. Il est bien difficile de se prononcer entre les leçons πατρός (BCDLX sah. boh., etc.) et θεοῦ (# A. Ox. 1781 latt. vg.). La première est beaucoup plus naturelle; ne serait-ce pas une correction pour établir une harmonie plus parfaite dans tout ce passage? Voir RB. 1926, p. 90.
16:28
Ce sont les deux termes de la mission de Jésus. Il savait ce qu'il en était (œnr, 3), il l'avait à la pensée dès le début de son discours : il le dit à la fin de cet enseignement déjà si lumineux, qui en fait pressentir un autre. — ἐξῆλον avec ἐκ ne doit pas signifier autre chose que παρά (Ox. {181 ΝᾺ). Cyrille (Schanz, Till., etc.) a donc raison de ne point voir ici une allusion à la génération éternelle du Fils, qui n’aurait aucun trait parallèle dans le retour. Le parallélisme est ἐλήλυθα εἰς τὸν κόσμον : ἀφίημι τὸν χόσμον, et aux deux extrémités du mouvement : ἐξῆλθον et πορεύομαι : ΟΥ̓ Ce dernier est sûrement le mouvement de Jésus allant vers son Père, parallèle à sa sortie par l'Incarnation. -— πάλιν indique bien ce mouvement en sens inverse; cf. 1 Jo. τι, 8; 1 Macch. v, 20, etc.
16:29
Les disciples prennent enfin la parole, c'est-à-dire sans doute quelqu'un au nom de tous et non pas seulement comme représentant de ceux qui avaient raisonné en eux mêmes (17 5.). Les dernières paroles Les ont frappés 15: semble renforcer la nouveauté de νῦν : c'est une impression toute récente. La netteté des paroles de Jésus au v. 28 est telle qu'ils croient bien comprendre. C’est ce qui arrive souvent lorsque certaines démonstrations sont conduites avec une telle clarté qu’on s'imagine les suivre. Si bien que les Apôtres ne s'aperçoivent pas que la pleine clarté n'était promise que pour plus tard. On ne peut {contre Maid.) expliquer leur état psychologique autrement qu'Augustin, nisi illu quae scit ipse non intelligentibus esse proverbia, 4{Π usaue adeo non intelligunt, ut nec saltem non se intelligere intelligunt? — IL était impossible de marquer plus fortement le contraste entre l'état des Apôtres avant et après la résurrection. Ils croïent que Jésus leur donne cette lumière surabondante qu’il leur a seulement promise.
16:30
Cependant leur confusion existait seulement sur ce point qu’ils se croient plus éclairés qu'ils ne sont. Les paroles du Christ portaient en elles un enscignement vrai et sa formule était parfaitement appropriée. On dirait cependant qu'en la reproduisant les disciples l’affaiblissent un peu, car ἀπὸ θεοῦ ἐξῆλθες est moins fort que ἐξῆλθον ἐκ τοῦ πατρός pour indiquer l’origine divine de Jésus comme Fils sortant du sein du Père par l’incarnation {comme nous avons interprété le v. 28). Cependant Jésus paraît se contenter de cette foi : si seulement elle devait les prémunir contre la fuite! Peut-être aussi n'exige-t-il rien de plus en ce moment que la reconnaissance de sa mission divine : l'Esprit-Saint fera Le reste. — νῦν οἴδαμεν répond à οὐχ οἴδαμεν (18), plutôt pour ia forme que pour le fond. Car les disciples ne savaient pas ce que signifiait «encore un peu » et « aller au Père », et maintenant ils savent que Jésus sait tout, puisque (καί causal) il répond si bien à un doute intérieur, ce qui est à tout le moins un don divin (1, 48.49; 1v, 49.29). — ἐν τούτῳ non pas seulement : parce que tu sais tout, tu es d’origine divine; mais encore puisque tu sais tout et que tu affirmes, etc. nous le croyons. C'est désormais la conviction de tout le collège apostolique. Peut-être auparavant tous n'avaient pas la foi aussi éclairée que Pierre (ME. xvi, 16) ou que Pierre, Jacques et Jean, témoins de la Transfiguration (Mc. 1x, 7 et parall.). De cette facon les mots comprennent toute la formule que vient de prononcer Jésus, et il y ἃ dans l'accent des disciples, à la veille du départ, quelque chose de ferme et de définitif.
16:31
Peut-être y avait-il aussi un peu de présomption : Denique de ipsa eorum aetate adhuc secundum interiorem hominem parva et infirma eos admonens (Aug.). Cependant l'interrogation après πιστεύετε ne met pas en doute la foi des disciples. Le sens est : ce n’est pas trop tôt! Mais si la foi est désormais inébranlable.…
16:32
Jésus annonce ici la dispersion. Le même fait, en termes différents, dans Mt. xxvi, 31; Mc. χιν, 27 avant l'annonce du reniement de Pierre, sur le chemin de Gethsémani. On n’a pas le droit de doubler la prédiction, et il faut reconnaître qu’elle est située plus naturellement avant celle du reniement de Pierre dont elle amène les protestations. Si Jo. l'a placée ici, ce n’est pas sans doute dans le but de corriger les synoptiques, mais pour préparer la grande image finale du Christ abandonné, qui cependant n'est pas seul et qui vaincra. La dispersion εἰς τὰ ἴδια (ef. xx, 27) est incontestablement synonyme de « dans la maison » (Esther. v, 10; vi, 12; cf. HI Macch. v, 21 et vi, 27). Mais ici Jo. ἃ voulu dire plus largement : «chacun de son côté », car les disciples ne sont pas tout d’abord rentrés en Galilée (xx), et il ne semble pas qu’ils aient été hospitalisés à Jérusalem dans des maisons particulières. Nous verrons Pierre suivre Jésus de loin, et le disciple que Jésus aimait demeurer au pied de la Groix. C'est un exemple entre tant d’autres du peu de soin que prend Jo. de se mettre à l'abri des chicanes littéraires. — Jésus est trop intimement uni à son Père pour être jamais seul. Durand : « En écrivant ces derniers mots, l'évangéliste a sans doute pensé qu'ils compléteraient heureusement ceux qui se lisaient dans Marc et Maithieu : « Mon Dieu, mon Dieu, pourquoi m'avez-vous abandonné? » (1911, p. 349). — Mais on les trouve déjà à peu près dans vin, 29. ἴο. suit donc sa propre voie, sans quoi il serait plus juste de dire « rectifier » que « compléter
16:33
Cet encouragement se rapporte manifestement à l'annonce des persécutions. On le comprendrait très bien comme la conclusion du troisième discours (xv, 148-xv1, 3) au lieu de xvi, 4, qui a été écrit pour faire la transition avec xvi, 5-32. Dans le contexte actuel, ταῦτα se rapporte à tout ce qu'il ya d'encourageant dans ce qui précède. Maigré tout, les disciples doivent se proposer d'avoir et ils auront en effet la paix de l'âme dans le Christ, parce qu'ils souffrent pour lui, et qui: peut leur donner sa paix (xiv, 27). — ἔχετε ἃ été changé en ἕξετε par D et les latins; correction trop facile. Déjà l'oppression a commencé, et les disciples vont lâcher pied. Mais Jésus, lui, a vaincu le monde (zu, 31; xur, 34). Le monde n’est plus seulement le monde juif. Avec ces derniers mots, l'horizon s’est élargi dans l'espace et dans le temps. Jésus embrasse tout l'avenir et tout ce qui lui est hostile, qui ne cessera pas de l'être, mais qu'il ἃ vaincu. C'est pour lui seul que la victoire est définitive; ses dis ÉVANCGILE SELON SAINT JEAN. 28 ciples ne doivent pas se poser en triomphateurs, mais avoir confiance. Quand Jésus ἃ annoncé sa victoire comme un fait accompli, il ny paraissait guère. Elle est toujours enveloppée d'un certain mystère, quoique si apparente à certains moments; mais il y a toujours des disciples qui ont confiance. CARACTÈRE HITTÉRAIRE DE L'ENSEMBLE DES DISCOURS A LA CÈNE. Nous y avons distingué un prélude (x, 34-35) : Le Fils de l’homme va être glorifié; ses disciples ne peuvent pas le suivre; il leur laisse le commandement de la charité fraternelle. On peut regarder ce passage comme le début du grand discours, interrompu par l'épisode de Pierre (air, 35-38), mais il n'aborde pas de thème principal qui est double : promesse du retour et assistance perpétuelle. Ce thème n’est traité cependant que dans xiv et xvi, 5-33. Dans xv, 1-xvr, 4 nous avons deux discours assez distincts : l’un sur l'union de Jésus avec ses disciples choisis et leur union entre eux (xv, 1-17), l’autre sur la haine et les persécutions qui les attendent {xv, 18-xv1, 4). Rien dans ces deux discours ne rappelle nécessairement la situation après la Cène, quoique tout ait été placé dans cette perspeclive. Entre les deux discours parallèles de σιν et xvi, 5-33 il ἃ cette différence que dans le premier {rois disciples interrogent en leur nom propre, tandis que dans le secend ils n'osent interroger et parlent ensuite collectivement. Mais 16 thème du retour de Jésus et de l'assistance du Paraclet y sont traités de la même manière, tandis que dans xv, 26 16 Paraclet qui avait sa place dans le discours analogue des synoptiques, tient seulement du contexte une nuance. Cependant on ne saurait regarder xvi, 5-33 comme une doctrine plus profonde : le ch. σιν marque en traits beaucoup plus pénétrants l'union du Père et du Fils, poussée à ce point que le Père viendra avec de Fils (χιν, 23). lie quatrième discours est donc, ainsi qu'on l'a déjà pensé, une sorte de complérnent du premier, une réminiscence de points qui n'avaient pas été d'abord touchés, non pas une révélalion plus claire. Il va sans dire que la doctrine est la même. Nous proposons done, avec la réserve qu'exige un pareil sujet, de considérer le discours après la Cème comme un véritable discours d'adieu, prononcé par Jésus dans la circonstance, mais auquel ont été joints des enseignements et avis donnés précédemment par Jésus à ses disciples. Jo. aura fait pour le discours d'adieu ce que Mt. a fait pour le discours-programme. Il a réservé pour ce moment l'enseignement spécial donné par Jésus à ses disciples. Get enseignement spécial commence plus tôt dans Me. (ix, 31), et l’on peut dire qu’il n’a jamais été interrompu : Jo. lui a réservé une place de choix, le moment de l'intimité des adieux et des dernières paroles. Et c'est peut-être la raison pour laquelle il n'a pas raconté l'institution de l'Eucharistie. Elle l'avait été suffisamment par les trois synoptiques et même par saint Paul. Mais le discours d'adieu en élait comme le reflet et le commentaire. Nul plus que M. Loisy n’a insisté sur le caractère eucharistique du discours, où revient si souvent le mot d'agapé qui désignait pour les premiers chrétiens J'Eucharistie. Il y ἃ quelque exagération à voir à chaque instant dans les termes une allusion précise. Mais tout est bien dans la note de l'unité. C’est par l'unité de sève et la charité que s'exprime le mieux le rapport de Jésus avec ses disciples. S'il les quitte pour retourner à son Père, il leur sera cependant uni d'une facon mystique. Sans voir ἰὰ une allusion à l'Eucharistie, on peut penser que c’est bien l'effet que lui attribuaient les premiers chrétiens. Comme elle est destinée à tous les fidèles, le discours de Jésus sur ce mystère ἃ été adressé à tous les disciples (νι, 51-65). La vraie difficulté n'est pas : Pourquoi Jo. n’a-t:il pas raconté l'institution de l'Eucharistie? — Π ἃ omis tant de faits suffisamment connus par les synoptiques! Mais : Pourquoi n'a-t-il pas placé à la Cène le discours qui en était au ch. vr comme le commentaire anticipé? — On peut dire qu'ainsi l’exigeait la suite historique des faits. Mais elle ne s’imposait pas absolument à sa liberté de composition. C’est donc peut-être parce que l’Eucharistie, proposée à tous les chrétiens, est précisément ce qui fait le discernement des fidèles et des incroyants. Les instructions aux disciples choisis. supposent qu'eux-mêmes ont pris parti. Ce n’est pas sans raison qu'il Υ ἃ un parallélisme entre vi, 70 et x, 18. C’est bien aux disciples choisis que Jésus parle dans ces dernières effusions, et cet aspect particulier contribue à leur vraisemblance historique. Assurément la leçon porte plus loin, et chacun peut en faire son profit. Quelquefois même cet auditoire plus vague est désigné assez clairement (xiv, 12. 21. 23). Fncore est-il que ces termes plus généraux doivent s'entendre d’abord des Apôtres, et, lorsqu'on ne les rencontre pas, on est encore moins autorisé à dire que Jo. a prêté au Seigneur un discours pour les fidèles de son temps et de tous les temps (cf. sur xvi, 42 ss.). Chapitre XVIE La PRIÈRE DE JÉSUS POUR L'UNITÉ. 1. Idée générale. — On nomme ordinairement cette prière « la prière sacerdotale » du Christ, d’après Chytraeus (Kochhafe, + 1600), un des derniers « Pères » du luthéranisme : precatio summi sacerdotis. Et il est de, fait que Jésus y parle comme Pontife, ainsi que l'ont vu Cyrille d'Alexandrie et Rupert Haec pontifex summus propitiator ipse et propitiatorium, sacerdos et sacrificium, pro nobis oravit (ap. Schanz). Mais si Jésus y parle en prêtre, c'est qu'il y prie pour nous, et il nous parait excessif de dire avec Durand : « Avant de monter sur l’autel de la Croix, il fait à son Père la suprême offrande de soi pour ie salut du monde », ou avec Tillmann : « C'est la langue du cœur du grand prêtre qui manifeste la disposition et la volonté dans lesquelles il entend consommer son sacrifice. » Le sacrifice ne figure qu'au v. 19, et d’une manière voilée, comme le moyen d'arriver au but de la prière. Si l’on envisage ce but, il ressort très clairement : Jésus expose à son Père qu'il ἃ terminé son œuvre propre, et il lui demande de la continuer par ceux qu'il lui ἃ donnés ct qu'il a formés por cela, dans l'unité de la doctrine qu'il leur a enseignée, et dans l'amour que le Père a pour lui. Au fond il n’y ἃ qu'une œuvre, celle du Père et la sienne qui sera l'œuvre de ceux qui participeront à leur unité. Bossuet : « Et il me semble que cette intention secrète de Jésus-Christ est celle de former toute son Église, et de s'offrir lui-même, intérieurement et extérieurement, en sacrifice pour cela. » | Fr Les paroles du Christ ont évidemment pour but d'instruire ses disciples (Thomas : sed oratio Christi est magis ‘ad instructionem), maïs elles sont néanmoins une vraie prière. Au moment de mourir, Jésus ἃ prié afin que ses disciples pussent fonder une Église, car c'est bien le sens, et qui fût une, par la doctrine, et par la charité, doctrine du Père et du Fils, charité du Pêre οἱ du Fils; et il nous importait infiniment de le savoir! On remarquera d’ailleurs que si l'unité de l'Église est le thème principal, cette église doit être apostolique (20) sainte (19) et catholique, puisqu'elle embrasse tous les croyants (20). 2. Division. — Cette idée principale et même dominante comporte plusieurs vues particulières. Tout le monde convient (déjà Thomas, très nettement) que Jésus prie d’abord pour lui (1-5), puis pour ses disciples présents qui vont être, qui sont déjà ses apôtres (6-19), enfin pour ceux qui croiront en acceptant la même doctrine (20-23). Le tout se termine par une complaisance du Fils dans l'œuvre du Père qui est aussi la sienne dans l'unité de l'amour, et qui embrasse le présent et l'avenir (24-26); on a pu d’ailleurs (Thom. Weste., etc.) rattacher cette dernière section à la précédente. La première partie (1-5) est une effusion du Fils avec le Père. Elle contient une demande, mais sans le caractère d'une intervention pour d'autres (écuré v. 9). Le Père a assigné au Fils une mission, lui conférant tout pouvoir, et spécialement celui de donner la vie éternelle qui est la connaissance du Père et de celui qu'il a envoyé. Cette mission accomplie à la gloire du Père, celui-ci donnera au Fils la gloire, et en sera encorc glorifié. Dans la deuxième partie, Jésus présente ses disciples au Père : il leur a révélé ce Père, et ils ont accepté pleinement son enseignement par la foi. 115 sont donc aptes à continuer son œuvre, et, puisque Lui s'en va, il les confie à son Père, afin qu'il les préserve du mal et les sanctifie, les destine à leur ministère en les pénétrant de vérité. C’est ici seulement qu'apparait l'idée du sacrifice : Jésus ne peut se consacrer à la vérité, mais il peut se consacrer comme prêtre et comme victime, afin qu'ils soient eux-mêmes consacrés et sanctifiés. Jusqu'à présent l'unité, objet de la prière du Christ (14), est l’unité dans la doctrine, dans la vérité reçue par la foi. Troisième partie. Mais la foi s'étend par l'action des Apôtres. L'unité ne doit pas étre moins étroite. Jésus explique comment elle se fait en sa personne, et comment l'amour que le Père a pour lui doit en être le modèle et réellement le lien. On verra mieux par l’analyse du détail comment l'unité est vraiment ce que Jésus veut obtenir du Père. Il n'a directement en vue que ceux ue le Père lui a donnés pour l'écouter, croire en lui, observer sa parole. C’est pour eux seulement qu'il prie et il demande qu'ils soient un, non seulement à limitation du Père et du Fils, mais par une participation réelle à cette unité par la foi et par l’amour. Il prie donc en ce moment solennel pour l'unité de son Église, selon la manière de parler que nous ont imposée les faits. Est-ce à dire qu'il ne soit pas venu pour sauver tous les hommes? Même lorsqu'il prie uniquement pour son Église, il les ἃ en vue. Seulement il y ἃ un ordre dans le salut. li faut croire, il faut faire partie de l’unité. Mais la grâce demandée pour l'Église, obtenue pour elle, doit tourner au profit de l'humanité tout entière ce sera la meilleure raison de croire que Jésus est l’envoyé du Père, c'est-àdire qu'on ne va au Père que par lui. Croire, s'insérer dans l'unité de l'Église, c'est s'unir au Fils et au Père. Jésus désire évidemment que tous en viennent là : c'est pour cela qu'il envoie ses apôtres. En priant pour l'unité de l'Église il rend service à tous ceux qui voudront ouvrir les yeux à cette lumière (21.23). Faire partie de l'Église, ou, selon le terme plus fort du texte, être uni au Fils et au Père, c’est déjà commencer la vie éternelle : aussi est-elle en vue dans sa consommation, au début (3) et à la fin (24) de la prière. C'est pourquoi la gloire, qui appartient proprement à l'éternité (5.24) est déjà donnée aux disciples (22). . 3. Situation. — D'ailleurs toute cette prière est écrite sub specie aeternitatis. Il y ἃ bien des passés et des futurs avec leur sens propre, mais il y à aussi des passés qui doivent s'entendre d'une prédestination décidant de l'avenir (40.12.14.18.24). On en a conclu que Jo. s'était inspiré des circonstances de son temps, et qu'il a laissé entrevoir son intention, de facon qu’en prêtant à Jésus un discours de son cru iln'a trompé personne. — Mais il est impossible de trouver dans le discours un indice (sauf ce qui est dit au v. 3) caractéristique des environs de l'an 100. La prière fait bien plutôt abstraction des circonstances postérieures : celui qui prie sait qu'il est exaucé, il sait que ce qu'il décide s'exécutera. S'il dit qu'il n’est plus dans le monde (14), c’est qu'il se voit déjà de retour auprès de son Père. C'est précisément la situation dans laquelle ἃ été prononcée la prière. Rien n'y détonne, aucune expression n'indique l'état ultérieur de l'Église avec sa hiérarchie : même le mot d'apôtre n'est pas employé. On peut même dire que rien n’étonne dans ces adieux d'un maître à ses disciples que l'affirmation réitérée par Jésus de son unité avec son Père, c'est-à-dire de sa divinité. Mais cette affirmation était plus que jamais nécessaire à ce moment, où les disciples devaient recevoir le dépôt de la vérité, destiné à être communiqué à d'autres, la révéiation de Dieu, l'essence de la religion avec la charité qu'elle attestait et qui en découlait. C’est en fait ce qu'ont cru les chréliens et ce qui les a distingués. C'était bien au moment de mourir que Jésus, confiant dans sa mission, à laquelle il associe ses fidèles, devait leur révéler son secret. La seule difficulté, et elle est sérieuse, est de concilier cette prière avec celle de Gethsémani. Pour dire toute notre pensée, c'est la prière de Gethsémani qui est la plus étonnante, alors même qu'on ne sonnerait pas d’après la foi en la divinité de Jésus. Et en effet, parmi les chefs que l'humanité a reconnus, il en est beaucoup qui ont su mourir avec sérénité, et si d’autres ont cédé à la faiblesse humaine, ce n'étaient pas leurs partisans qui se complaisaient à les montrer sous ce jour. il a plu à Dieu, par un dessein d’une très grande condescendance, de mettre à nu dans son infirmité native notre nature humaine, même dans un saint, même unie à un Dieu. Mais pourquoi Jésus-Christ n’aurait-il pas connu aussi et manifesté sa confiance et l'assurance de son triomphe? C'est ce que nous avons déjà dit à bjection se fait ici plus instante à cause du peu de temps propos de χιι, 27. L'o prières. Mais le temps en somme importe peu. Puisque qui sépare les deux e, qui était certainement en Jésus, on nous raisonnons sur la nature humain t suivie d'une dépression plus profonde. peut rappeler les cas où l’exaltation es ptible d'émotions, plus la succes- Et plus la nature est parfaite et plus susce (ataraxie) du stoïcien ajoute à la sion peut être rapide. La constance guindée nature. auxquels il faut donner du cœur, prie lei Jésus, au milieu de ses disciples, encée et compte sur le triomphe après le Père de réaliser l'œuvre qu'il ἃ comm le combat, indiquant seulement par un trait qu'il en sera d'abord victime. À Gethsémani, Jésus, seul et abandonné de ses plus chers disciples qui dorment au lieu de prier avec lui, s'approche de nouveau de son Père, mais dans l’an- accepte. Il est toujours le Rien ne s'oppose donc à ce que cette pie soit Man ele quelques analogies avec la 5 différences dans le dével ha! Quant à supposer avec Loisy que ce ari e d'un prophète », c'est se moquer. On trouve ce ton ΜΡ : subline s : quel prophète chrétien aurait osé le prendre? δ 1. om. σου p. υἱὸς (TH) plutôt add. (SV).
16:1
ỷ. 1. HÆC LOCUTUS SUM VOBIS. Je vous ai dites ces choses, afin que vous n’en soyez pas scandalisez. Ou plutôt : Je vous ai prédit tout ce qui doit vous arriver de facheux ; afin que quand il vous arrivera quelque chose, vous ne loyez pas scandalisez, c’est-à dire, renversez comme un homme qui se hurte contre une pierre, ou un bois qu’il rencontre dans son chemin. Je vous préviens de bonne-heure, afin que vous y soyez preparez lorsque ces choses arriveront. Autrement : Je vous ai promis le Saint-Esprit consolateur, & défenseur, afin que quand le monde vous persécutera, vous ayez un appui pour vous affermir contre les attaques.
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ỷ. 2. ABSQUE SYNAGOGIS FACIENT VOS. Ils vous chasseront de leurs Synagogues ; de leurs assemblées. Ils vous excommunieront. JESUS-CHRIST ne prédit pas ceci à ses Apôtres comme un fort grand mal. Il leur avoit dit ailleurs, qu’ils feroient bienheureux, quand on les persécuteroit, & qu’on les chasseroit des Synagogues pour son nom. Ceci marque seulement la haine extrême des Juifs contre eux, aussi-bien que ce qu’il ajoute: Bien plus; le tems est venu que quiconque vous fera mourir, croira faire une chose agréable à Dieu; ou, selon le Grec, il croira offrir à Dieu un sacrifice, ou lui rendre le culte souverain.
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ỷ. 3. HÆC FACIENT VOBIS, QUIA NON NOVERUNT PATREM. Ils vous traiteront de la sorte; parce qu’ils ne connoissent ni mon Pere ni moi. Ils ne me connoissent point pour ce que je suis, pour le Fils de Dieu, pour le Messie, & ils ne connoissent point mon Pere, en tant qu’il m’a envoyé; ils ne connoissent point sa volonté à mon égard. Ils devroient toutefois la bien connoître, après tout ce que j’ai dit, & ce que j’ai fait parmi eux. Il n’a tenu qu’à eux de me connoître pour Dieu, & mon Pere comme celui qui m’a envoyé.
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ỷ. 4. SED HÆC LOCUTUS SUM VOBIS. Or je vous ai dit ces choses. Je vous ai prédit ce qui doit vous arriver de la part des Juifs, afin que lorsque cela arrivera, vous vous en souveniez, & n’en soyez pas surpris. J’ai prévu tout le mal qui vous arrivera, & j’aurai soin de vous envoyer un secours puissant, pour vous soutenir dans vos peines. C’est l’Esprit consolateur, qui descendra sur vous, lorsque je ferai retourné à mon Pere. ỷ. 7.
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ỷ. 5. HEC AB INITIO NON DIXI. Je ne vous les ai pas dites dès le commencement. Je ne me suis pas hâté de vous annoncer les persécutions futures que vous aurez à soutenir, quoique je ne vous les aye pas entièrement cachées : mais je ne vous en ai pas parlé ci-devant d’une manière aussi claire qu’aujourd’hui; parce que comme j’étois avec vous, je me trouvois en état de vous affermir contre les traverses présentes, ou de vous en garantir par ma puissance, ou même de les prévenir, & de les éloigner avant qu’elles arrivassent. Et pour les maux futurs, dont vous ferez attaquée après ma mort, j’étois résolu de vous en avertir de bonne-heure, non afin que vous les évitassiez; mais afin que vous vous y préparassiez: Et de peur que cette nouvelle ne vous abatte, je vous promets un esprit de force, & de consolation, qui vous rendra doux tous les maux auxquels vous ferez exposéz.
NEMO EX VOBIS INTERROGAT ME. Aucun de vous ne me demande où je vais. Vous vous laissez abattre à la tristesse, & nul d’entre vous ne me demande où je vais. Vous regardez mon voyage comme une absence éternelle, & vous me quittez, comme ne me devant jamais revoir; au lieu que mon voyage est pour peu de tems; c’est un voyage heureux, & glorieux pour moi, & avantageux pour vous. Si vous en étiez bien persuadéz, vous me demanderiez pour combien je ferai absent, ce que je ferai dans mon voyage, quelle route je prendrai, comme un ami a coutume de demander à son ami, qui est sur son départ. Mais votre esprit n’est occupé que de sa peine, & de sa douleur présente. Lorsque j’ai commencé à vous faire l’ouverture de mon voyage, vous avez témoigné quelque empressement de savoir où j’allois : Mais comme je ne vous ai pas répondu avec une clarté qui contentât entièrement vos esprits, & que je vous ai fait comprendre que ce voyage n’étoit autre que ma mort, la tristesse vous a failli, & vous ne me faites plus aucune question sur mon départ.
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ỷ. 7. EXPEDIT VOBIS UT EGO VADAM. Il vous est utile que je m’en aille ; car si je ne m’en vais point, le Consolateur ne viendra point à vous. Ils auroient pû répondre : Demeurez seulement, & nous ne demandons point d’autre consolateur. Mais il leur a fait comprendre ailleurs la nécessité absolue de sa mort, pour le salut des hommes. Il ne le répète pas ici ; il le contente de dire que s’il ne s’en va pas, le Saint Esprit ne viendra pas. Or sans le Saint Esprit, vous ne pourrez accomplir aucune des fonctions de vôtre ministère, ni connoître les véritez que je vous ai dites obscurément, ni résister à vos ennemis, ni surmonter les persécutions qui s’éleveront contre vous. Il faut donc que je m’en aille. Telle est la volonté, & le décret du Pere, c’est ainsi qu’il a réglé toutes choses ; ma venue, ma prédication, ma mort, ma résurrection, mon retour à mon Pere, la venue du Saint Esprit. C’est un ordre souverainement sage, qu’il n’est pas permis de troubler. Il faut que ma mort, que mon Sang vous sanctifient, & vous disposent à recevoir ce divin Esprit.
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ỷ. 8. CUM VENERIT ILLE ARGUET MUNDUM DE PECCATO, ET DE JUSTITIA, ET DE JUDICIO. Lorsqu’il sera venu; il convaincra le monde touchant le péché, touchant la justice, & touchant le jugement. Le Saint Esprit est comme l’avocat qui vient défendre la cause de JESUS-CHRIST, & prendre la défense de ses Disciples. Le monde, & le Démon sont les deux adversaires du Sauveur. Le Paraclet accuse, & convainc le monde, ou les Juifs; car c’est d’eux principalement dont il entend parler ici sous le nom de monde: Il les convainc de péché, & d’injustice, & il fait condamner le Prince du monde, le Démon; il le fait condamner en jugement, comme usurpateur des droits du Tout-puissant; il fait abolir, & détruire la domination injuste: Principes mundi hujus ejicietur foras. Il renverse par tout l’idolâtrie, par la prédication des Apôtres, & par la vertu de la Croix. Il accusera, & convaincra le monde de péché, parce qu’ils n’ont point cru en JESUS-CHRIST. Cette accusation, & cette conviction ne peuvent naturellement tomber que sur les Juifs incrédules. Leur crime est de n’avoir pas cru en JESUS-CHRIST, après tous les miracles qu’il a faits en leur présence, après tant de Prophéties si clairement accomplies dans sa personne, après tant de prodiges arrivés à sa mort, à sa résurrection, & après sa résurrection. Ils sont accusés, & convaincus sur tout par les effets sensibles de la présence du Saint Esprit dans les Apôtres, par le don des miracles, par le don des Langues, & par celui d’une science toute surnaturelle, qu’il a communiqué non-seulement aux Apôtres; mais aussi aux premiers Fidèles. Ce sont-là les moyens dont le Paraclet, l’Esprit consolateur, & défenseur se servira pour faire condamner le monde de péché, c’est-à-dire, d’incrédulité, qui est la source, & le centre de tous les autres péchez. Le Saint Esprit acculera aussi le monde touchant la justice ; parce, dit JESUS-CHRIST, que je vas à mon Pere, & que vous ne me verrez plus. Le monde a calomnié le Sauveur ; il l’a traité de méchant, de séducteur, de magicien, d’homme possédé du Démon, de déstructeur de la Loi. Le Fils de Dieu a déclaré qu’il ne vouloit pas se faire justice à soi-même, & qu’il n’étoit pas venu pour juger le monde. Il est monté au Ciel, & a abandonné sa justification, & la réparation de ses injures au Saint Esprit, qui doit être son avocat, & qui doit prendre sa défense. Il le justifiera aux yeux de tout l’univers, & fera voir qu’il est la justice, la vérité, la sainteté essentielle, l’auteur de toute justice. Et comment le fera-t-il voir ? Par la prédication des Apôtres ; & par les prodiges qui les accompagneront par tout. Le feu exposé de la Doctrine du Sauveur, de sa vie, de ses miracles, l’accomplissement des anciennes propheties dans sa personne, les merveilles des Apôtres, formeront aux yeux des Payens une preuve qui couvroit de honte les Juifs, qui avoient rejeté un Prophète visiblement envoyé de Dieu, un Libérateur en qui l’on voyoit tous les caractères de la Divinité. On peut dire aussi que le Saint Esprit a convaincu le monde touchant la justice, en ce qu’il a fait voir & aux Juifs, & aux Payens qu’il n’y avoit point de justice que dans JESUS-CHRIST. Les Juifs croyoient la trouver dans les pratiques de la Loi cérémonielle. Les Payens la mettoient dans les règles de leur morale, & dans les efforts que la nature faisoit pour vivre conformément à la raison. Mais le Saint Esprit a fait voir que les efforts de la Philosophie Payenne étoient vains, & que les cérémonies des juifs ne conduisoient rien à la perfection. Les Apôtres éclairez, & animez de ce divin Esprit, ont mis ces véritez dans leur évidence, & ont convaincu tout le monde que JESUS-CHRIST étoit la seule vraie justice, & que lui seul pouvoit nous rendre agréables à Dieu, que la foi en lui est la source de cette justice. Enfin le Saint Esprit jugera le monde touchant le jugement. Il le condamnera comme coupable du plus grand de tous les crimes, qui est l’idolâtrie. Il le convaincra d’avoir déféré les honneurs divins aux plus viles, & aux plus indignes des créatures. Et comment les en convaincra-t’il? En détruisant l’empire du Démon, en ruinant l’idolâtrie par la prédication de l’Evangile, comme nous l’avons déjà marqué. Pour bien comprendre le raisonnement du Sauveur, il faut le joindre à ce qui précède: Je vous avertis de bonne-heure de tous les maux que vous avez à souffrir, & des perfecutions qu’on suscitera contre vous; afin que vous vous y prépariez, & que quand cela arrivera, vous ne soyez pas pris au dépourvu. Je ne vous en ai pas averti plutôt, parce que comme j’étois avec vous, je vous protégeois, & vous consolois dans vos peines: Mais comme je suis sur le point de vous quitter, je suis bien-aîse de vous en informer, & de vous dire que je vous donnerai en ma place le Saint Esprit défenseur, & consolateur, qui vous soutiendra dans vos affliétions, & vous défendra contre vos ennemis, & vos persécuteurs. Et ne croyez point que sa venue ne soit que pour défendre vos personnes; il viendra aussi pour me justifier, & pour convaincre le monde, & en particulier les Juifs, d’incrédulité, d’injustice & d’idolâtrie: D’incrédulité, parce que malgré mes miracles, ils n’ont pas voulu croire en moi: D’injustice, ou de justice méprisée, parce qu’ils m’ont rejeté, & calomnié, & que le tems de ma justification est arrivé: Enfin de jugement, parce que le Démon Prince du monde, est condamné, & que son regne va être détruit. Quelque Critiques remarquent que parmi les Juifs il y avoit trois manières de jugemens, aufquels le Sauveur semble faire allusion en cet endroit. Le premier étoit du péché, lorque le coupable avoit commis quelque faute contre Dieu ; comme dans les cas de fausse prophétie, de séduction, & pareilles matières de Religion, graves, & criminelles. Le second étoit de justice, lorsqu’on prenoit à l’amiabile la défense d’un homme de bien accusé injustement, sans s’engager aux formalitez de la justice contentieuse. Le troisième étoit du jugement ; par exemple, dans les causes particulières du vol, du talion, & autres pareilles. Mais j’avouë que je ne vois pas le rapport que pourroit avoir ce que dit ici le Sauveur, à ces trois manières de jugemens, dont je ne remarque pas même le fondement dans l’Ecriture, ni dans la Police des Hébreux. Ne pourroit-on pas entendre cet endroit tout simplement de cette forte : Le Saint Esprit condamnera le monde de péché commis, de justice méprisée, de jugement négligé. Ou bien : Il convaincra le monde de péché, en ce qu’il a méprisé la Justice de JESUS-CHRIST, & son jugement.
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ỷ. 12. ADHUC MULTA HABEO VOBIS DICERE. J’ai encore beaucoup de choses à vous dire ; mais vous ne pouvez les porter présentement. Ne leur a-t-il pas dit ci-devant, qu’il leur avoit découvert tout ce qu’il avoit appris de son Pere ? Il est vrai : Mais il faut limiter le sens de ces paroles, & expliquer celles de ce verset-ci. Il a dit à ses Apôtres tout ce qu’il a appris de son Pere, & tout ce qu’il leur étoit expédient de savoir, tout ce qu’ils étoient capables de bien entendre : Mais il y avoit encore bien des choses, dont ils n’étoient pas capables alors. Il falloit attendre sa Résurrection ; c’étoit elle qui levoit le sceau des prophéties, & qui développoit le grand mystere que les Juifs n’ont jamais bien pû comprendre ; je veux dire, l’union de la Divinité, & de l’humanité dans la personne de JESUS-CHRIST, son regne temporel, & éternel, son état d’humiliation, & de gloire, de puissance, & d’infirmité, de victime pour les péchez du monde, & d’homme sans péché. Par sa Résurrection, & son Ascension, on voit disparoître toutes les contradictions qui paroissent choquer dans les Ecritures. Il falloit attendre la venue du Saint Esprit, pour dissiper toutes ces obscuritez, & pour concilier ces contrariétés apparentes. Ce sont-là ces choses que les Apôtres ne pouvoient pas encore porter alors : Sed non potestis portare modo. Mais lorsque le Saint Esprit fera venu, il vous enseignera toute vérité ; il vous rendra capables des plus grands mysteres ; il n’y aura plus rien de caché pour vous ; il rompra le sceau, & vous ouvrira les sens cachez des Prophéties qui me regardent.
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ỷ. 13. Docebit vos omnem veritatem ; ou ; comme lisent les Grecs, & quelques Latins : Deducet vos in omnem veritatem, ou, in omni veritate : Il vous introduira dans toute vérité ; ou, il vous fera marcher dans toute vérité.
ỷ. 13. NON ENIM LOQUETUR A SEMETIPSO. Il ne parlera pas de lui-même. De peur que les Apôtres ne prissent occasion de ce qu’il vient de dire, que le Saint Esprit leur enseignera toute vérité, de croire que le Saint Esprit est plus grand que le Fils, ou que c’est un autre principe de lumière, & de connoissance, tout différent & du Pere, & du Fils ; le Sauveur ajoute que cet Esprit consolateur ne dira rien de lui-même ; qu’il puisera dans la même source que lui ; en un mot, que ce qu’il leur dira, le Pere, & le Fils le diront avec lui : Que ce ne feront point trois Principes ; mais un seul Principe qui leur parlera.
QUE VENTURA SUNT ANNUNTIABIT VOBIS. Il vous annoncera les choses à venir. Vous serez remplis de l’Esprit de prophétie. Non-seulement le Saint Esprit vous expliquera ce que je vous ai dit obscurément, il vous découvrira des mystéres, dont à présent vous n’êtes point encore capables; mais aussi il vous instruira sur les choses à venir, il vous donnera la plénitude de toute la science, qui vous sera nécessaire pour remplir les devoirs de vôtre ministère.
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ỷ. 14. ILLE ME CLARIFICABIT, QUIA DE MEO ACCIPIET. Il me glorifiera, parce qu’il recevra ce qui est à moi, ou, il aura part à ce qui est à moi, ou, il recevra de moi ce qu’il aura. Le Saint Esprit procéde du Fils, aussi-bien que du Pere, suivant la Doctrine de l’Eglise. En ce sens, il reçoit du Fils ce qu’il a, & ce qu’il est. D’autres l’expliquent ainsi: Le Saint Esprit me glorifiera par les miracles qu’il opérera par mes Apôtres; il fera voir au monde que je suis le vrai Fils de Dieu, & le vrai Messie; il prouvera ma Divinité, que je n’ai pû prouver moi-même, pendant que j’étois dans le monde, à cause de l’infirmité de la chair dont j’étois revêtu, & du scandale de l’état plein d’humilité où je m’étois réduit. Il recevra ce qui est à moi; il fera revêtu de toute mon autorité, comme mon ambassadeur, l’interprête, & l’exécuteur de mes volontez. Il aura en quelque forte mes Lettres de créance, & il les fera voir par les miracles qu’il opérera. Il fera instruit de tout ce que je vous ai dit, & de tous les mystéres que je veux vous enseigner.
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ỷ. 15. QUÆCUMQUE HABET PATER, MEA SUNT. Tout ce qui est à mon Pere, est à moi. Comme je vous ai dit en parlant de moi-même, que je ne disois rien que ce que j’avois appris de mon Pere. ainsi le Saint-Esprit ne dira rien que ce qu’il aura appris de moi, & de mon Pere, parce que tout ce qui est à mon Pere, est à moi; & qu’il ne peut rien recevoir de l’un, qu’il ne le reçoive de l’autre. Cela peut s’entendre de même que le verset précédent, ou de la procession du Saint-Esprit qui procède du Fils comme du Pere; ou de la mission du Saint-Esprit, qui est envoyé de l’un, & de l’autre; ou de la science divine, qu’il reçoit du Pere, & du Fils, étant une même divinité, & une même essence avec eux.
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ỷ. 16. MODICUM, ET JAM NON VIDEBITIS ME. Encore un peu de tems, & vous ne me verrez plus; & encore un peu de tems, & vous me verrez. Dans peu d’heures je dois être séparé de vous, pour être livré à mes ennemis, & pour être mis à mort; & dans peu de jours je ressusciterai, & je vous verrai de nouveau. Autrement: Dans peu de tems vous ne me verrez plus, parce que je m’en vais vers mon Pere par mon Ascension; & dans peu de tems vous me verrez dans mon second avénement, lorsque je viendrai de nouveau pour juger les vivans, & les morts. Toute l’étenduë des siècles, depuis l’Ascension de JESUS-CHRIST, jusqu’au Jugement dernier, n’est qu’un moment aux yeux de Dieu. Mil-le ans en sa présence ne sont que comme le jour d’hier, qui est passé. L’Apôtre appelle tout le tems qui passe, un moment, un tems fort court. Le premier sens est le plus naturel.
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ỷ. 20. AMEN DICO VOBIS. Je vous dis en vérité. Les Apôtres accablez de douleur n’entroient point dans ce que leur disoit JESUS-CHRIST de ce peu de tems après lequel il les devoit revoir. C’étoit pour eux un énigme auquel ils n’entendoient rien. Le Sauveur voyant leur peine, leur dit que le monde se réjouïra ; que pour eux, ils feront dans la tristesse ; mais que leur tristesse fera bien-tôt changée en joye, & la joye du monde en désespoir. Mes ennemis, les Juifs triompheront, lorsqu’après m’avoir arrêté, ils m’auront fait condamner, & mourir sur la Croix : mais leur joye fera de courte durée. Je ressusciterai, je vous verrai de nouveau; vous ferez comblez de joye, d’une joye solide ; & nul ne vous la ravira cette joye : Elle vous soutiendra au milieu de toutes vos traverses, parce qu’elle fera fondée sur un fondement éternel ; je veux dire sur l’espérance de vôtre résurrection, & sur l’assurance de vôtre gloire immortelle. Lors donc que je vous dis que dans peu de tems je ne vous verrai plus, & que dans peu de tems je vous verrai de nouveau ; il ne faut pas que ces paroles vous troublent, ni vous affligent. Il est vrai que mon absence vous fera sensible, & que nôtre séparation vous fera douloureuse : mais vôtre tristesse fera de courte durée. Je vous reverrai dans trois jours, & vôtre cœur fera dans une joye, laquelle ne fera plus troublée.
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ỷ. 21. MULIER CUM PARIT, TRISTITIAM HABET. Une femme lorsqu’elle enfante, est dans la douleur, &c. Nous allons entrer dans un tems de douleur, de souffrances, de mort. C’est le tems de l’enfantement. Mais bien-tôt nous ferons délivrez. Ma Résurrection me comblera de gloire, & vous de joye.
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ỷ. 22. GAUDIUM VESTRUM NEMO TOLLET A VOBIS. Personne ne vous ravira vôtre joye. La joye de ma Résurrection ne lera jamais troublée, parce que j’entre dans un état d’immortalité, & que je vous donne par-là des gages, & des assurances de vôtre résurrection, & de vôtre immortalité. Comme vous avez eu part à mes travaux, à mes ignominies, à ma douleur, je partagerai avec vous ma gloire, ma résurrection, mon immortalité. Voilà les motifs, & les fondemens de vôtre joye inaltérable.
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ỷ. 23. IN ILLO DIE ME NON ROGABITIS QUIDQUAM. En ce jour-là vous ne m’interrogerez plus de rien. Alors l’énigme du modicum fera expliquée. Vous saurez ce que je veux dire par ce peu de tems de douleur, & ce peu de tems après lequel vous me verrez, & qui vous embarassoit. Vous en verrez vous mêmes l’explication, sans que vous ayez besoin de mela demander. Le Saint-Esprit vous en découvrira tout le mystére. D’autres prennent le terme rogabitis me, dans le sens de prier, demander ; & le Grec peut aussi s’entendre en ce sens : Après ma Résurrection, vous ne me demanderez plus rien ; vous ne ferez plus dans la nécessité d’employer auprès de moi des prières, & des suffrages, mon Pere vous exaucera dès que vous le prierez en mon nom. En vérité, en vérité je vous le dis : Si vous demandez quelque chose à mon Pere en mon nom, il vous le donnera. Vous n’aurez pas de quoi regretter ma présence après mon Ascension. D’un côté le Saint-Esprit vous instruira, vous consolera, & vous défendra, & de l’autre mon Pere vous exaucera, & vous accordera tout ce que vous lui demanderez. Les deux explications font probables, mais la première paroît plus simple.
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ỷ. 24. USQUE MODO NON PETISTIS QUIDQUAM IN NOMINE MEO. Jusqu’ici vous n’avez rien demandé en mon nom. Jusqu’à présent vous vous êtes adressés à moi, lorsque vous avez eu besoin de quelque chose : mais comme je vais vous quitter, & retourner à mon Pere, je vous avertis de vous adresser désormais à lui en mon nom ; il vous écoutera, & vous accordera vos demandes. Autrement : Jusqu’ici vous vous êtes contentez de prier le Pere par sa bonté, & par sa miséricorde ; vous ne vous êtes point avisez de lui demander quelque chose en mon nom. Vous ne me connoissiez pas encore pour Médiateur de Dieu, & des hommes : mais je vais entrer dans l’exercice de cette fonction, par mon retour à mon Pere. Vous pouvez vous adresser à lui en mon nom, par ma médiation, en qualité de mes Disciples, & de mes amis, & il vous exaucera; afin que vôtre joye soit pleine, & que rien ne soit capable de la troubler. En effet qu’avez-vous à craindre, si le Pere vous protége, & vous écoute? Qu’est-ce qui pourra troubler vôtre joye, si vous êtes sûrs d’obtenir tout ce que vous demanderez en mon nom?
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ỷ. 25. HÆC IN PROVERBIIS LOCUTUS SUM VOBIS. Je vous ai dit ces choses en paraboles. Les Hébreux nomment proverbes, ou paraboles tout discours figuré, ou énigmatique. C’est en ce sens que le Sauveur dit qu’il a parlé dans ce discours à ses Apôtres en paraboles; car il y avoit en effet bien des choses obscures, & énigmatiques, au moins à leur égard, & assez peu de paraboles. Jusqu’ici, leur dit-il, je vous ai parlé d’une manière obscure, & figurée: mais ci-après, après ma Résurrection, je vous parlerai clairement de mon Pere, je vous ferai voir nettement, & sans figures; que je suis fort de lui. Et s’il vous reste encore quelque doute, ou quelque ambiguité, le Saint Esprit vous les levera toutes.
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ỷ. 26. IN ILLO DIE IN NOMINE MEO PETETIS. En ce jour-là vous demanderez en mon nom. Après mon Ascension, vous prierez mon Pere en mon nom, & il vous accordera toutes vos demandes. Il est inutile de vous dire que je prierai mon Pere pour vous; vous jugez bien que je ne vous abandonnerai point, & que vos interêts me feront toujours chers, Mais quand je ne m’employerois point pour vous faire obtenir ce que vous demandez, il suffit que vous m’ayez aimé, & que vous ayez crû en moi, pour engager le Pere à vous accorder tout l’effet de vos prières.
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ỷ. 29. NUNC PALAM LOQUERIS. Vous parlez maintenant tout ouvertement, & sans paraboles, sans figures, sans énigmes. Cela tombe principalement sur ces dernières paroles : ỷ. 28. Je suis sorti de mon Pere, & je suis venu dans le monde, maintenant je laisse le monde, & je m’en retourne à mon Pere. Je suis sorti de mon Pere par ma génération éternelle ; je suis venu dans le monde par ma naissance temporelle : maintenant jelaiffe le monde par ma mort, & je retourne à mon Pere par mon Ascension. Voilà en quatre mots toute l’économie de la rédemption du genre humain, & le précis de nôtre foi. Cela n’étoit point ambigu, & donnoit ouverture pour entendre tout ce qu’il avoit dit jusques - là, sur tout le ỷ. 16. qui les avoit le plus embarassez : Encore un peu de tems, & vous ne me verrez plus ; & encore un peu de tems, & vous me verrez.
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ỷ. 30. NUNC SCIMUS QUIA SCIS OMNIA. Nous voyons bien à présent que vous savez toutes choses, & que pour découvrir ce que l’on a dans le cœur, vous n’avez pas besoin que l’on vous fasse des questions, & que l’on vous propose les doutes. Vous les pénétrez, & vous les prévenez par vos explications. Les Apôtres en venoient de faire l’expérience un peu auparavant, lorsqu’étant prêts de l’interroger, le Sauveur les avoit prévenus, ỷ. 29- Ils en concluënt ici, qu’il est véritablement fort de Dieu : In hoc credimus, quia à Deo exisi. Nous sommes confirmés dans la foi où nous étions, que vous êtes le vrai Messie, le Fils de Dieu, & vraiment Dieu, qui pénètre le fond des pensées les plus secrètes.
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ỷ. 31. MODO CREDITIS? Vous croyez maintenant? Vous me dites que vous croyez en moi; mais vous ne connoissez pas assez le fond de vôtre propre cœur. Bien-tôt vous aurez occasion de me donner des preuves de vôtre attachement, & de vôtre foi, & vous éprouverez que vous n’êtes rien moins que ce que vous croyez être. 32. Le tems va venir, & il est déjà venu, que vous serez dispersés chacun de son côté, & que vous me laisserez seul. Sont-ce-là des marques que vous croyez véritablement que je suis le Fils de Dieu? MODO creditis? Autrement, en le lisant sans interrogation: Vous croyez maintenant en moi; ou plutôt, vous croyez que vous êtes bien affermis dans la foi; à présent que tout est tranquille, & que vous ne voyez point de danger: mais dans un moment vous verrez vous-mêmes quel fond on doit faire sur ce que vous dites. Le tems est venu que vous m’allez abandonner, & vous sauver chacun comme vous pourrez.
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ET NON SUM SOLUS. Vous me laisserez seul: mais je ne suis pas seul. Si je vous avertis de vôtre fuite, ce n’est pas que j’aye besoin de vous, ni que je craigne d’être laissé seul: j’ai mon Pere qui ne me quitte jamais; ainsi je ne suis jamais seul. Quant à ma Divinité, je suis toujours un avec Dieu.
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ỷ. 33. UT IN ME PACEM HABEATIS. Afin que vous ayez la paix en moi. Ce que je viens de vous dire, que vous m’abandonnerez, ne doit pas vous jetter dans la désolation, ou dans le désespoir. Je vous ai prédit ce qui doit arriver, afin que vous sachiez que je le connois, & que cela ne m’empêche pas de vous affûrer que je vous reverrai, que je vous consolerai, que je vous comblerai de joye, que je vous envoyerai le Saint Esprit. Je vous quitte dans des sentimens de paix, & d’amitié. Vôtre fuite, & vôtre foiblesse passagére ne m’empêcheront pas d’avoir pour vous toute mon ancienne tendresse, de vous donner la paix, & de vous dire le dernier adieu dans un esprit de concorde, & d’union. Ayez feulement soin de profiter de mon avertissement, & de me demeurer dans toute la suite inviolablement attachez. Autrement : Je ne vous ai point dit cela pour vous en faire des reproches; mais pour vous exhorter à la fidélité, & à la confiance en mon secours : Vous aurez à souffrir bien des afflictions dans le monde : mais ayez confiance ; j’ai vaincu le monde. Que les ignominies de ma passion, & l’état d’abandonnement où je dois paroître dans ma passion, ne vous découragent point ; ma foiblesse fera ma victoire, mon ignominie fera ma gloire ; & la victoire que le monde, que le Démon, que mes ennemis paroîtront remporter sur moi, fera leur propre défaite, & mon triomphe.
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… perfection: virtue, religion, goodness of life) are all those who estrange themselves from the world in order to attain the life and light of God; the world, not recognizing them as its own, hates them, as it hates Christ (Mt. 10:16-22; 24:9; Jn. 15:18-25; 16:2; I Jn. 3:13). The two following verses, which take up this b. again, applying it in the second person, then the entire Sermon on the Mount, all the doctrine and history of the Gospel, …
… Its builders were considered benefactors of the whole group (cf. Lk. 7, 4), while the removal of a Jew from this place of common prayer was regarded as a grave punishment (cf. Jn. 9, 22; 12, 42; 16, 2).
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I. INSTITUTION OF THE PRIESTHOOD OF THE NEW TESTAMENT. - Jesus, by right of nature and by divine vocation High Priest of the New Covenant (Heb. 4:14), since he had to withdraw his sensible presence (John 16:6-7) and at the same time render the economy of salvation both perpetual and visible (Luke 24:45-48), from the very beginning of his public life chose certain disciples, whom he educated with every care. …
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Theologically the m. is linked to the words of Sacred Scripture, according to which the Son is said to be sent by the Father and the Holy Spirit by the Father and the Son (Jn. 6:57; 14:16; 16:7; Gal. 4:4).
… One also customarily cites the texts where the temporal mission of the Holy Spirit is spoken of (Jn. 14:16; 14:26; 15:26; 16:7; Lk. 24:49; Acts 2:33; Tit. 3:6), which presupposes the dependence, as regards origin, of the Person sent upon the one who sends him. A compendium of the whole doctrine of the New …
Religions, Comparative Study of
… Legislator does not remain always present to preside over the necessary adaptations; now Christ has promised to the Heads of his Church, and not to those who would have rebelled against their authority, to continue to them, without end, his assistance (Jn. 16:7-14; Lk. 22:32; Mt. 28:19-20).
In the New Testament, the divine personal Spirit is the force that presides over the Incarnation, the foundation and the development of the Kingdom of God (Lc. 1:15, 35, 41, 67; 2:25-27; Mt. 3:16; 4:1; 10:20; 12:28; Lc. 4:1, 14; Io. 14:17; 16:7-15). The Acts of the Apostles constantly highlight the action of the divine Spirit, the supreme messianic gift (Act. 2:17) in the primitive Church (Act. 1:2, 8; 2:2-33; 4:8; 8:17-19; …
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(ibid. 16:8-14).
Although all things are good, they can nevertheless be a cause of sin, insofar as they allure man's passions, who, deflecting from the right order, desires such goods against the moral law. The term world, however, as a true cause of temptation, designates in Holy Scripture (Io. 15:18-19; 16:8, 33; 17:9-16, etc.) men who live far from God and, by their perverse examples, doctrines and counsels, drive others to evil.
16:9
… the spiritual death of sin: «Whoever believes in me, even if he is dead, returns to life, and whoever believes in me will not die eternally» (Jn 11:26; 5:24; 6 passim); in the eyes of Christ the sin par excellence is the voluntary rejection of faith (Jn 16:9) and men therefore become righteous and remain sinners according as they believe or do not believe (Jn 3:18; 8:24; cf. 1:34; 3:31).
16:11
… The Antichrist is implicit in the Pauline phrases about the power of darkness that governs this world, a kingdom opposed to the Kingdom of Christ (Eph. 6:12; Col. 1:13; cf. Lc. 22:53) because it is ruled by Satan "prince of this world" (Io. 12:31; 14:30; 16:11). The Antichrist is characterized by the proud pomp of universal dominion and by imposture. …
The principal occupation of the d. until the consummation of the ages consists in tempting men to induce them to sin. They have succeeded so well that Jesus himself gave Satan the title of "prince of this world" (Jn. 12, 31; 14, 30; 16, 11). The book of Job (chaps. 1 and 2) clearly insinuates that Satan cannot harm except when God permits him and to that measure in which he is permitted.
The Son of God, by contrast, has come to undo the work of the devil (1 John 3:8), and the Apostles in turn are invested by the Master with the power to "cast out demons" (Luke 10:17-19). Jesus engages the final struggle on the day of the Passion (John 12:31 ff.; 14:30; 16:11), with a battle virtually already won.
… 20:9; cf. Acts 5:3-4), by which truth and justice are replaced by sin (Rom. 1:25-27; Jas. 5:19). The Christian must "resist the d." (Jas. 4:7; 1 Pt. 5:8) with "the whole armor" (Eph. 6:11), for the d. is "the prince of this world" (Jn. 12:31; 14:30; 16:11), he is "the god of this age" (2 Cor. 4:4).
… Taur., 1245: αἰνωτὸς δράκων; Plutarch, Is. et Osir., 22: τὸν Τυφῶνα ... πυρρόν) with 7 heads (opposed to the "7 spirits of God": 1, 4; 3, 1; 4, 5; 5, 6) crowned and 10 horns (Dan. 7, 7). It is a king: "the prince of this world" (Io. 16, 11, etc.). …
… fulfillment: J. proclaims its coming (Mk. 1, 15), describes its characteristics and phases (the Sermon on the Mount and the parables, the eschatological discourse), and inaugurates it in himself, casting out the antagonist, the prince of this world (John 16, 11. 33). The liberation-restoration with which J. gives supernatural reality to what had happened as a type in the history of the chosen people, has its manifestation in the miracles, which …
Primacy of Saint Peter and of the Roman Pontiff
Jer. 23:3; 31:10; Is. 40:11; 49:9-10; Ez. 34:7-24; 37:23-25; Zach. 11:7-9) and Jesus himself had presented himself as the true shepherd (Mt. 18:12; Lk. 15:4; Jn. 16:11-16). By entrusting his flock ("my lambs, my sheep") to Peter, he equivalently declared that he was constituting him his vicar on earth, with the powers of supreme head of the Church. …
… atmosphere (ἐν τοῖς ἐσονρανίοις)" (Eph. 6:12; cf. Rom. 8:38; I Cor. 15:24), who govern all those who do not belong to God (Io. 15:19; 17:14; I Io. 4:4-5). As ruler of this world, S. has nothing in Jesus, who is not of the world (Io. 8:23; 12:31; 14:30; 16:11; 17:14-16); S. cannot harm the children of God (I Io. 5:18). S. confesses that his power is derived (Lc. 4:6). He is a tempter who knows how to exploit even Scripture (Mt. 4:6) to …
… Satan, head (ὁ ἄρχων) of this world (Jn. 12:31; 14:30; 16:11), shows himself as such already when he tempts Jesus (Mt. 4:8-10; Lk. 4:6-13) in the vain attempt to subject even him, the only one in whom he "has nothing" (Jn. 14:30; 17:16). He …
16:12
… the multiplication of the loaves and the Eucharist, etc.); 3) progressive; nothing that savors of inconsiderate precipitation; every maxim is inculcated at the most suitable moment ("I have yet many things to say to you, but you cannot bear them now" [Jn. 16:12]), every truth is developed little by little, taken up again, amplified, until the hearers are led to an ever deeper reflection and finally to full acceptance (e.g., the truth about …
(Jn. 20, 21-23; cf. 14, 16-26; 16, 12-15; Mt. 10, 19-20).
… thought and love of God. The first and great revelation of God is the very Person of the Incarnate Word (cf. II Cor. 4:4-6). In the light of the teaching of Jesus Christ and under the illumination of the Holy Spirit promised by him (Jn. 14:26; 15:26; 16:12-15), the Apostles understood ever more completely the mystery of Christ and of our solidarity with him, the mystery of the Redemption and of our participation in the divine life through …
16:13
Whatever the form under which they come to the explicit knowledge of the Church, it can, with the help of the Holy Spirit (Jn. 14, 16; 16, 13), and the assistance of its divine Founder (Mt. 28, 20), define them as dogmas of faith and oblige all the faithful to believe them.
… The extent of this object is clearly indicated in the very terms that guarantee infallibility: within its scope stand "every truth" revealed to the Apostles by the Holy Spirit (Jn 14:26; 16:13), "the whole preaching" of Jesus (Mt 28:20), "the words of Jesus which came from the Father" (Jn 17:6-8), "the Gospel of the Kingdom" (Mt 24:14; 26:13). Logically included in it is …
16:14
… Omnia quaecumque habet Pater, mea sunt, propterea dixi: quia de meo accipiet et annuntiabat vobis" (Jn. 16:14-15; the Greek, at verse 15, uses the present: ἐκ τοῦ ὑμᾶς λαμβέναι). …
… According to the common and certain theological doctrine, Jesus possessed during his earthly life the immediate vision of the Being and the designs of God: he saw the Trinity and in the Trinity all reality having some relation to him. He himself attested this (Jn 16:14-15). Such knowledge was a single, most simple, intuitive act, which embraced everything. …
16:15
… our relations with God are those of adoptive sons, those of Christ are, instead, those of a natural son; which, moreover, is evident from those testimonies in which Christ affirms himself equal to the Father in power, in will, in nature (Io. 5:17-27; 16:15; 10:30). Thus his hearers interpreted the thought of Christ, friends such as Peter (Mt. 16:16), or enemies such as the members of the Sanhedrin (Mt. 26:63 ff.).
16:16
… XX, 11). Only one thing matters here below: to conquer (2:7, 26; 3:12, 21; 21:7); woe therefore to the lukewarm and the cowardly (3:15-16; 21:8). But the anxious vigil, the anguished waiting, the bloody struggle, will be turned into joy and glory (cf. Jn. 16:16-22); the praying groan will be followed by the song of triumph. …
The entire Apocalypse (v.), finally, describes the grandiose p. of Jesus, to which the Fourth Gospel often alludes (Jn. 13:31-33; 14:18-23; 16:16-30; I Jn. 3:8); it will be preceded by, and in its first phases accompanied by, a long stubborn struggle between good and evil. …
16:20
… Sadness amid the laughter of the world's revelers, shunned and hated by Jews and pagans, will be transformed into joy (Jn. 16:20-22; II Cor. 7:10; I Pt. 2:19; Apoc. 7:17; 21:4). The Messiah comes to console the afflicted (Is. 61:2 nāḥam, Septuagint τοὺς πενθοῦντας; cf. Is. 25:8). As a condition of eternal happiness, …
… The entire "world" (in a pejorative sense: Io. 1:10; 7:7; 15:18; 16:20; 17:9-16; I Io. 2:16; 5:19; Mt. 18:7; Gal. 6:14) is subject to S. because of the extreme sharpening of the ontological-ethical dilemma (God or nothingness, life or death, holiness …
16:22
2. Eternal. - A truth defined in the Creeds (Denz-U, 6, 9, 14, 16, 40), by the Fourth Lateran Council (ibid., 429), by Benedict XII (ibid., 530), by the Council of Trent (ibid., 809), asserted in numerous biblical texts (Mt. 25, 46; Jn. 16, 22; I Cor. 9, 25; II Cor. 4, 17; I Pt. 5, 4) and by all of tradition (cf. St. Augustine, De Trinitate, XIII, 8: «Nullo modo esse poterit vita veraciter beata, nisi fuerit sempiterna»). …
16:23
… work it can have that threefold value of which we have spoken; but if it is considered in its characteristic aspect of petition, it possesses, when made with the proper conditions, an infallible efficacy, resting on the divine promises (Luke 11:9; John 16:23). Leaving aside the question debated among theologians, whether such infallibility of prayer holds only for the one who prays and not in favor of others for whom one may pray, it is …
16:24
… δεύσεις; praises προσθυμεί; deprecations ἐντεύξεις; thanksgivings εὐχαρισνίαι (I Tim. 2, 1). In Sacred Scripture there is ordinarily question of impetratory or petitionary "orazione" (Ps. 4, 2; 16, 1; 38, 13), which God grants (Mt. 7, 7; Lc. 11, 5-13; Io. 16, 24). St. John Damascene defines "orazione" as petitio decentium a Deo (De Fide, loc. cit.): cf. St. Thomas (Sum. …
16:27
… describes the work of the Baptist from this point of view: Jn. 1:6-8. 15. 19. 32-34. Presented as the Lamb of God, as the one who baptizes in the Holy Spirit, J. seeks others who, after having been with him from the beginning, may bear witness to him (Jn. 16:27; Acts 1:21-22). The principal work of J. during his public life was, besides preaching to the crowds, the formation of the Apostles. …
16:29
Moreover, in the supreme hours of life no man uses enigmatic expressions; Jesus, true man, did not depart from this psychological law: the disciples noted it, when, during the priestly discourse, they exclaimed: "nunc palam loqueris et nullum proverbium dicis" (Jo. 16, 29). He could not, at that moment in which he was founding the new economy and instituting the greatest Sacrament, use enigmatic expressions, a cause of interminable disputes among his disciples. …
16:33
… But from the apostolic age onward, we live in the "end of times" (I Cor. 10:11), and Jesus' victorious campaign against his enemy is in progress (Io. 16:33; Apoc. 2:27; Eph. 1:21-22); the parousia of Jesus will mark the decisive clash, the epilogue of eternal triumph, after the final convulsion of the monster.
… poverty, the kind that frightens and scandalizes the worldly man; Lk. 6:24 adds the curse upon the rich: Jesus is averse to the rich because he fights the world, whose pomp and power contrast with the Kingdom of God (1 Cor. 1:26-28) and will be annihilated (Jn. 16:33; Rev. 18:10-19). Jesus, utterly poor (Mt. 8:20; Lk. 9:58), glorifies and demands poverty (Mt. 19:21; Lk. 12:33; 18:22) in exchange for the Kingdom (Mt. 13:44, 46), since wealth, the …
… independently of civil society, invested it with an autonomous power, and commanded that it be exercised without rendering account to the lords of the world: "You will be hated and persecuted for my name's sake: do not be afraid, for I have overcome the world" (Jn 16:33; cf. Mk 13:9; Lk 21:12). The Jews and the pagans immediately turned to persecution against these unarmed missionaries of the Gospel, who had only one answer to give: "We must obey …
… cross and he will be annihilated (Col. 2:15; II Cor. 10:5). God will crush the "ancient serpent" (Gen. 3:15) under the feet of the faithful (Rom. 16:22). The world of S. now fights Jesus and his own, but Jesus in the end will win and conquer the world (Io. 16:33; 17:21, 23); "the prince of this world" is already from now on condemned and "cast out" with the Crucifixion (Io. 12:31; 16:11);
16:42
… faithful (Ezra 10:8), the concept of synagogal excommunication was being formed from the time of Ezra; hence in the New Testament ἀποσυνάγωγος and ἀφορίζειν "to be expelled or separated from the synagogue" already appear as coined terms (Jn. 9:22; 12:42; 16:42; Lk. 6:22). In the Talmud two forms of such excommunication are distinguished: the niddūj involving temporary exclusion (30, 60, 90 days) from the sacred assemblies and perhaps also …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Rheims 1582), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.