46. (Vers. 32.). Behold, the hour is coming and has already come, that is, it draws near: that you will be scattered, each one to his own, that is, that you will be scattered, such that each one to his own, because not one remained with another, neither in faith nor in body; Zechariah thirteen: "Strike the shepherd, and the sheep of the flock will be scattered." And you will leave me alone; Isaiah sixty-three: "I have trodden the winepress alone, and of the nations there is no man with me." But this solitude was not through a lack of divine aid, but of human aid: therefore he says: But I am not alone, because the Father is with me: above in chapter eight: "He who sent me is with me and has not left me alone." Nor is it contrary to what is said in the Psalm: "Why have you forsaken me?" because that is understood of the exposure to punishment.
47. (Vers. 33.). These things I have spoken to you. Here the third point is touched upon, namely the confirmation of the disciples. Because he had foretold the coming dispersion, he adds consolation, since he had not said this so that they would despair, but so that through confidence they would have peace. Therefore he says: These things I have spoken to you, that in me you may have peace: concerning which, the last chapter of Isaiah: "I will extend over her peace like a river." One does not arrive at this peace except through afflictions: therefore he says: In the world you will have tribulation: Acts fourteen: "Through many tribulations we must enter the kingdom of God." In these afflictions one must not despair, therefore he adds: But take courage, I have overcome the world; 1 Corinthians fifteen: "Thanks be to God, who has given us the victory through Jesus Christ our Lord." This victory is obtained by those who believe in Christ; 1 John five: "This is the victory that overcomes the world, our faith."
QUESTIONS.
48. Question I. But the first question here concerns what he says: If you ask the Father anything in my name, he will give it to you.
1. It is asked: since he said the same thing above in chapters fourteen and fifteen, why does he now repeat it in chapter sixteen?
It seems superfluous: therefore, if nothing in Christ's words was superfluous, why does he say it so many times?
2. Likewise it is asked, because this seems false: for Paul asked for the thorn of the flesh to be removed from him, and yet he did not obtain it, 2 Corinthians twelve. Likewise, every day we see that the Saints ask, and yet are not heard. What is the meaning of what he says: If anything etc.?
I respond: It must be said that for a prayer to be worthy of being heard, it is required that the one praying be worthy, be persevering: that he ask for what pertains to salvation: that he ask for himself. When these conditions concur, Christ's promise is understood: and then it does not fail to be heard. Moreover, for one to be worthy, it is necessary that he have faith, hope, and charity; therefore this promise was made three times. First by the merit of faith, second of charity, and here now third of hope.
To this end, that it be persistent, it is necessary that one ask many times; therefore he repeated many times: If you ask anything, to show that the same thing must be asked for many times. It is necessary that one's petition be salutary: therefore he often says, whatever you ask in my name: Augustine says: This means in the reality of the name, because Jesus means salvation. To ask in the name of Jesus is to ask for what pertains to salvation: and therefore Paul was not heard. Fourth, for oneself, therefore he says: He will give to you, he does not say: he will give to others, but to you.
49. Question II. There is a question about what he says: These things I have spoken to you in proverbs.
1. Because it is said in Matthew thirteen: To you it is given to know the mystery of the kingdom of God, but to others in parables: therefore he ought not to have spoken to the disciples in proverbs.
2. Likewise, how does he speak in proverbs, since immediately it follows: Behold, you speak plainly and say no proverb? Therefore either the disciples spoke falsely, or the Lord did.
3. Likewise, since they had little understanding, why did he speak to them in proverbs and obscurely?
It seems that he wished to waste time.
I respond: It must be said that proverb is sometimes called a parabolic saying, and sometimes an obscure statement . The Lord spoke to the crowds in parabolic discourses, yet nevertheless he spoke to the disciples in obscure statements: to the crowds indeed in parables, so that seeing they might not see; to the Apostles in obscure statements, so that when they later understood, the teaching would please them more, as Augustine says in the book On Christian Doctrine.
2. What the disciples therefore said, that he was speaking plainly, they said as ones not understanding, because they believed they understood him, and they did not understand.
3. To the objection: why did he speak to the disciples, since they did not understand? I respond that at that time they knew in some way, but afterward through the coming of the Holy Spirit, who brought to mind the words of Christ, they saw clearly; just as someone loves something hidden more when he understands it than if it had been entirely open.
50. Question III. Likewise there is a question about what the disciples say: Now we know that you know all things.
1. By what means did the disciples know that the Lord knew all things?
2. Likewise, what is the meaning of what follows, that there is no need for anyone to question you? Indeed the complete contrary is the case, because if he knows all things, then he is a good teacher, and from such a one everyone ought to inquire.
I reply: It must be said that they knew that he himself knew all things because there was no need for anyone to question him by expressing his doubt: for he himself knew what a man was doubting about; and this indeed was not possible unless he were searching hearts as God, and therefore he knew all things. And that there was no need for anyone to disclose his doubt to him: they knew this through the fact that they themselves had previously doubted about what he had said: A little while: and he did not wait for the question, but foreknew that they wanted to question him, and he gave satisfaction. Therefore now they say: Now we know, etc.