John 16 · The Lantern

These things have I spoken to you things have I spoken to you that you may not be scandalized.

"These things have I spoken unto you, that ye should not be offended." That is, "when ye see many disbelieve, and yourselves ill-treated."

The Savior warned his disciples ahead of time that they would not only be driven away from fellowship with their fellow citizens but also that they would suffer death at their hands. The Jews thought that they were doing a service to God in pursuing the ministers of the new covenant with hatred and death.

2068 Above, our Lord had used certain considerations to console his disciples over his leaving and against the persecutions and tribulations that would come upon them. Here he amplifies these considerations more clearly. First, he explains the considerations he gave before; and secondly, we see the effect of this explanation on the disciples (v 29).

They will put you out of the synagogues: yea, the hour cometh, that whosoever killeth you will think that he doth a service to God.

And these things will they do to you; because they have not known the Father nor me.

"And these things will they do, because they have not known the Father, nor Me." "It is sufficient for your comfort that ye endure these things for My sake, and the Father's." Here He remindeth them of the blessedness of which He spake at the beginning, "Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for My sa…

He also adds sufficient consolation. He says: "They will do these things because they have not known either the Father or Me." You will suffer for My sake and for the Father's sake, and therefore endure. For "blessed are you when they revile and persecute you and say all kinds of evil against you falsely for My sake" (Matt. 5:11).

2075 He gives the reason why this will be so (v 3), first stating the reason, and then saying why he foretold this persecution (v 4).

But these things I have told you, that when the hour shall come, you may remember that I told you of them.

"And these things," saith He, "I told you not at the beginning." Why did He not tell them at the beginning? That none might say that He spake guessing from the ordinary course of events. And why did He enter on a matter of such unpleasantness?

I told you about this so that when you see My sorrowful words fulfilled, you would believe the rest as well. For you will not be able to say that I, wishing to deceive you, foretold only pleasant things; but just as I did not deceive when I foretold sorrowful things, so also in the prediction of joyful things I am worthy of belief.

2077 One could ask: If the Jews are going to persecute you because of their ignorance of the faith, why did Christ foretell this to you? So Christ first gives the reason why he foretold this; and secondly, why he did not tell them before (v 4). 2078 He says, But I have said these things to you, that when their hour comes you may remember that I told you of them.

But 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?

Great is the tyranny of despondency, and much courage do we need so as to stand manfully against the feeling, and after gathering from it what is useful, to let the superfluous go. It hath somewhat useful; for when we ourselves or others sin, then only is it good to grieve; but when we fall into human vicissitudes, then despondency is useless.

It is as if he were clearly saying, "By my ascension I shall return to him who determined that I was to become incarnate. And so great and so evident will be the honor of this ascension that there will be no need for any of you to ask where I am going, since all of you will see that I am on my way to heaven." But it is good that when he had said regarding his ascension, "I am g…

2082 Above, our Lord dealt with what would console his disciples in their coming troubles. Here he deals with what will console them against his leaving. Our Lord consoles them against his leaving with three considerations: first, they will have access to the Father, as promised when he said, "Let not your hearts be troubled...

But because I have spoken these things to you, sorrow hath filled your heart.

Even the Lord Himself said that the Spirit would not descend on any other condition, but that He should first ascend to the Father. What the Lord was not yet conferring, of course the servant could not furnish.

They could not even bear to hear a word of his approaching passion and death, although this was to be their salvation. Even after it had all happened they could not gaze upon the glory of his ascension without deep sorrow.

2085 Now he mentions the sorrow of the disciples. For Chrysostom this sorrow is the effect of Christ's prediction of the future troubles of the disciples ‑ For Augustine, their sorrow is the effect of Christ's leaving, for they were glad to be in his presence, and attracted in a certain carnal way to him in his human nature, like one friend is pleased at the presence of another…

But 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.

This Spirit did David ask for the human race, saying, "And stablish me with Thine all-governing Spirit;" who also, as Luke says, descended at the day of Pentecost upon the disciples after the Lord's ascension, having power to admit all nations to the entrance of life, and to the opening of the new covenant; from whence also, with one accord in all languages, they uttered praise…

But let us consider the words now spoken by Him to His illustrious disciples—namely: It is expedient for you that I go away. For your salvation have I come down to the earth, for your benefit it is well that I go up into heaven.

2086 Now he mentions one of the things which will console them, the promise of the Holy Spirit. First, he promises the Holy Spirit; secondly, he foretells the effect of the Spirit (v 8). 2087 He does two things about the first. First, he points out the necessity of his going; secondly, he shows that his going is beneficial.

And when he is come, he will convince the world of sin and of justice and of judgment.

This is the power of the descent of the Holy Spirit, that "then the sin of those who have erred against me will be revealed." Whoever after the descent of the Holy Spirit did not believe in the Christ remained in their sins. Whoever did not believe in the sinless One will be condemned as a sinner.

When He has shown that His departure to His Father is the fitting occasion of the descent and mission of the Spirit, and has by this means sufficiently allayed the pangs of grief in His holy disciples, He rightly proceeds to show what the work of the Holy Spirit will be.

2091 Above, our Lord consoled his apostles by promising them the Holy Spirit. Here he shows the benefit the Holy Spirit will bring to them when he comes. He mentions three benefits: one for the world; a second for the disciples; and a third for Christ.

Of sin: because they believed not in me.

In this way too the Holy Spirit reproved the world of sin, that is, by the mighty works he did in the name of the Savior who was condemned by the world.

The reproof of sin, then, has been set first. How then will He reprove the world? When those who love Christ, as being made worthy of Him, and as true believers, are convinced of sin, then it is that He will condemn the world, that is those who are ignorant and persist in unbelief, and are enslaved by their love of worldly pleasure, by the very nature of their case, in that the…

2095 Now he explains all this. First, what he says about their sin, because they do not believe in me. The Spirit rebukes them only for the sin of disbelief because by faith all other sins are remitted. In a similar way our Lord charges the damned only with a lack of mercy, because all sins are washed away by mercy: "By mercy and faith sins are cleansed away" (Prv 15:27).

And of justice: because I go to the Father: and you shall see me no longer.

(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.

The righteousness of Christ's disciples consisted in this, that they believed that the Lord, whom they discerned was a true human being, was also the true Son of God, and that they worshiped always with a definite love the one whom they knew had been taken away bodily from them.

2096 Secondly, he explains what he said about righteousness when he says because I go to the Father. This can be understood in two ways: either as referring to the righteousness of Christ or that of the apostles.

And of judgment: because the prince of this world is already judged.

I have yet many things to say to you: but you cannot bear them now.

"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)." But above, withal, He made a declaration concerning this His work.

"I have yet many things to say unto you, but ye cannot bear them now." "Therefore it is expedient for you that I depart, if ye then will bear them when I departed." "And what hath come to pass? the Spirit greater than Thou, that now indeed we bear not, but It will fit us to bear? Is It working more powerful and more perfect?" "Not so; for He too shall speak My words."

2099 Now he mentions the benefit his disciples will receive from the coming of the Holy Spirit; this benefit is their instruction. First, he states their need for instruction; secondly, he promises this instruction (v 13); thirdly, he eliminates a difficulty (v 13b). 2100 He says: the coming of the Holy Spirit will benefit the world because he will rebuke it.

But 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.

Nevertheless, I have heard of some who have passed in among you, holding the wicked doctrine of the strange and evil spirit; to whom ye did not allow entrance to sow their tares, but stopped your ears that ye might not receive that error which was proclaimed by them, as being persuaded that that spirit which deceives the people does not speak the things of Christ, but his own,…

When our Lord gave the promise of the coming of His Holy Spirit, He said, "He shall teach you all truth," or, as we read in some copies, "He shall guide you into all truth.

2102 Then he promises that they will be instructed by the coming of the Holy Spirit, who will teach them all truth. For since the Holy Spirit is from the Truth, it is appropriate that the Spirit teach the truth, and make those he teaches like the one who sent him. He says, all the truth, that is, the truth of the faith.

He shall glorify me: because he shall receive of mine and shall shew it to you.

But the Holy Spirit does not speak His own things, but those of Christ, and that not from himself, but from the Lord; even as the Lord also announced to us the things that He received from the Father.

And, as the most famous writers of the Latin tongue in olden time have defined it, glory is the generally diffused and accepted fame of any one accompanied with praise. But when this happened in the world in regard to Christ, we are not to suppose that it was the bestowing of any great thing on Christ, but on the world.

2105 Above, we saw two fruits of the coming of the Holy Spirit, which were the rebuking of the world and the instruction of the disciples. Now the third fruit is mentioned, the glorification of Christ. First, he mentions this fruit, the glorification; secondly, the reason for it (v 14b); thirdly, he expands on this (v 15).

All things whatsoever the Father hath are mine. Therefore I said that he shall receive of me and shew it to you.

And as for the Father's names, God Almighty, the Most High, the Lord of hosts, the King of Israel, the "One that is," we say (for so much do the Scriptures teach us) that they belonged suitably to the Son also, and that the Son came under these designations, and has always acted in them, and has thus manifested them in Himself to men.

CHAPTER II. That His Spirit, that is, the Holy Spirit, is naturally in the Son and in His Substance, as He is also in the Substance of the Father.

2109 Now this reason is further explained when Christ shows that the Holy Spirit received from him because of the unity and consubstantiality of the Father and the Son. First, we see the consubstantiality of the Father and Son; secondly, the conclusion is drawn, therefore I said that he will receive from me.

A 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.

Nothing is wont so to cast down the soul that is anguished and possessed by deep despondency, as when words which cause pain are continually dwelt upon. Why then did Christ, after saying, "I go," and, "Hereafter I will not speak with you," continually dwell on the same subject, saying "A little while, and ye shall not see Me, because I go to Him that sent Me"?

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.

2116 Above, our Lord explained one reason for their consolation, that was his promise of the Holy Spirit. Here he gives the second, which is that they will see him again. First, the promise that they will see him again is made; secondly, we see the perplexity of the disciples (v 17); and thirdly, their perplexity is answered (v 19).

Then 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?

"If," saith one of them, "we shall see Thee, whither goest Thou? And if Thou goest, how shall we see Thee?" Therefore they say, "We cannot tell what He saith." That He was about to depart, they knew; but they knew not that He would shortly come to them. On which account He rebuketh them, because they did not understand His saying.

Some of his disciples therefore said, etc. Here the second point is touched upon, namely the doubt of the disciples, which proceeded from what he had said: in a little while not to be seen and to be seen; on account of which he says: Some of his disciples therefore said to one another: What is this that he says to us: A little while, and you shall not see me; and again a little…

2121 Now we see the perplexity of the disciples: first, they talk it over among themselves; secondly, we see the reason for their perplexity; and thirdly, we see their point of view and attitude. 2122 The disciples questioned one another about the Lord's statement, saying, What does he mean by a little while?

They said therefore: What is this that he saith, A little while? We know not what he speaketh.

The inspired disciples, not yet understanding what He had said, converse among themselves, and are in doubt as to what a little while, and again a little while, and ye shall not see Me, might mean.

They therefore said: What is this that he says to us: A little while? We do not know what he is speaking about. They did not know what he meant by this; the disciples still had little understanding; whence the Lord rebuked them in Matthew fifteen: "Are you also still without understanding?"

2124 This is why the disciples say, What does he mean by a little while and we will see him? We do not know what he means, they reply in an unassuming way. As Augustine remarks, when some do not understand the words of Scripture they belittle it, preferring their own theories to the authority of Scripture.

And 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?

Amen, 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.

If we rejoice with the world, it is to be feared that we shall also mourn with the world. But let us mourn while the world rejoices, and we shall afterward rejoice when the world mourns.

It is perhaps, too, not impertinent to reflect that the worldly will contrariwise be doomed to a fate of endless misery. For if, when Christ died after the flesh, those who were truly His mourned, but the world rejoiced at His Passion; and if, when death and corruption were rendered powerless by the Resurrection of our Saviour Christ from the dead, the mourning of the Saints wa…

2127 Now he explains his words and removes the perplexity of the disciples, not just repeating what he had said, but setting their minds at ease. First, he states that there will be a division of those who are sad and those who are joyful; secondly, he mentions their own interior sorrow; and thirdly, the joy that will follow.

A 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.

"A woman when she is in travail hath sorrow." And He hath used a comparison which the Prophets also use continually, likening despondencies to the exceeding pains of childbirth.

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. But as soon as she is delivered, i. e.

2131 Now our Lord mentions a similar case and then draws the parallels. The similar instance he gives is that of a woman about to give birth. First, he mentions the sorrow she has while in labor; and secondly, her joy once her child is born (v 21).

So 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.

So many persecutions the soul suffers daily, with so many risks is the heart wearied, and yet it delights to abide here long among the devil's weapons, although it should rather be our craving and wish to hasten to Christ by the aid of a quicker death; as He Himself instructs us, and says, "Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoi…

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.

2134 Here he draws the parallels. As regards the present sorrow the apostles were experiencing he says, So you have sorrow now, now being from the time of my passion, and the sorrow is over my death: "What is this conversation which you are holding with each other as you walk and look sad?" (Lk 24:17).

And 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.

And so, when the saints give thanks to God in their prayers, they acknowledge through Christ Jesus the favors he has done.

It follows: "That whatsoever you shall ask the Father in my name, he may give it you." Behold, here he says: "Whatsoever you shall ask the Father in my name, he will give it you." Again, elsewhere through the same Evangelist he says: "If you shall ask the Father anything in my name, he will give it you.

2135 Above, our Lord enlarged on two things which would comfort his apostles, the promise of the Paraclete and his own return. Here he mentions a third reason by which he comforts them, promising them access to the Father. First, he promises them an intimate relationship with the Father; secondly, he gives a reason for this intimacy (v 25).

Hitherto, you have not asked any thing in my name. Ask, and you shall receive; that your joy may be full.

But He who had said, "Ask, and ye shall receive," gave to them when they asked, that death which each one had wished for.

Hereby he exhorts the disciples to pray for spiritual graces, and at the same time gives them this encouragement----that what they ask they will not fail to obtain; adding the comforting assurance of the word "verily" to His promise that if they will go to the Father's throne and make any request, they will receive it of Him, He Himself acting as Mediator and leading them into…

2143 Now he encourages them to act with the confidence he has given them: first, he reminds them of what they lacked in the past; secondly, he encourages them to advance in the future, ask. 2144 What they lacked in the past was not asking; thus he says, Hitherto you have asked nothing in my name.

These 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.

In that day, you shall ask in my name: and I say not to you that I will ask the Father for you.

This is the Spirit that at the beginning "moved upon the thee of the waters; " by whom the world moves; by whom creation consists, and all things have life; who also wrought mightily in the prophets, and descended in flight upon Christ. This is the Spirit that was given to the apostles in the form of fiery tongues.

Again encouraging them that in trials they will receive help from above, He says: "You will ask in My name, and I assure you that the Father loves you so much that you will no longer have need of My mediation. For He Himself loves you."

2153 Now we see the second reason why they should have confidence, and it is based on the Father's love for the disciples: first, he shows the Father's love for them; secondly, the intimacy of the Father with the Son, I came from the Father.

For the Father himself loveth you, because you 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 I go to the Father.

This, then, being the case, it was not the Father whom, after His lengthened intercourse with them, they were ignorant of, but it was the Son; and accordingly the Lord, while upbraiding Philip for not knowing Himself who was the object of their ignorance, wished Himself to be acknowledged indeed as that Being whom He had reproached them for being ignorant of after so long a tim…

"And ye have believed," He adds, "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." Clearly we have believed.

2160 Because he had mentioned his coming forth from the Father, he now comments more fully on it, saying, I came (exivi, came forth) from the Father and have come (veni) into the world. This shows his intimacy with the Father. He first mentions his coming forth from the Father; and secondly, his return to the Father (v 28).

His disciples say to him: Behold, now thou speakest plainly and speakest no proverb.

By this the holy Apostles did not understand that He had gone forth, in the sense of having been sent, from God. For they had often heard Him confess, in His earlier discourses, that He was sent; but what they hear now is the express statement that He had gone forth from God. This opens their eyes to perceive from His works His Divine nature.

They marvel at the convincing nature of the proof He gives them, and are amazed at the clearness of His language, for without any concealment He made His speech to them right openly.

2164 After these consoling words spoken to the apostles, we now see their effect on them: first, their reaction is given; secondly, we see their condition; and thirdly, we see the intention of Christ, I have said this to you, that... The reaction of the disciples is a profession of faith, Ah, now you are speaking plainly...

Now 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.

It was from this diet that they drew the knowledge that He knew all things, and needed not that any one should ask Him: and, indeed, why they said this, is a topic worthy of inquiry.

2166 They profess the certainty of his knowledge when they say, Now we know that you know all things. At first glance, the meaning seems to be that when one clearly explains the things he says, this is a proof of his certain and full knowledge of them: for the sign of one who knows is the ability to fully teach what he knows ‑ "Knowledge is easy for a man of understanding" (Prv…

Jesus answered them: Do you now believe?

(Tr. ciii) Lastly, He reminds them of their weak tender age in respect of the inner man. Jesus answered them, Do ye now believe?

But Christ declares to them that even now they are still imperfect, that they have not understood anything great about Him, but are still thinking lowly and about earthly things. He says: "Do you now believe?" and by this He as it were reproaches and rebukes them for the slowness of their faith.

2169 Now we see the condition of the disciples, which is one of weakness: first, Christ reproaches their slowness to believe; secondly, he foretells their approaching troubles; thirdly, he shows that he cannot be injured by them. 2170 As to the first he says, Do you now believe? If this is understood as a question, it is a rebuke for being so slow to believe.

Behold, 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.

And on the fifth day of the week, when we had eaten the passover with Him, and when Judas had dipped his hand into the dish, and received the sop, and was gone out by night, the Lord said to us: "The hour is come that ye shall be dispersed, and shall leave me alone;" and every one vehemently affirming that they would not forsake Him, I Peter adding this promise, that I would ev…

The Saviour, however, very gently tells them that the time when they should be confirmed in all goodness was not yet; but that this would come to pass on the occasion of the descent of the Holy Ghost unto them from heaven and power from on high, according to the Scripture.

2171 The hour is coming, indeed it has come, when you will be scattered, every man to his home, and will leave me alone. Here we see their approaching troubles and falling away. Notice that by their falling away they lost what they had acquired through Christ. They had acquired the companionship of Christ, freedom from the burdens of ownership, and a life together.

These 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.

We are not to suppose that each individual must contend with all these adversaries, which would be impossible for anyone.… For I think that human nature has definite limitations, even though there is a Paul, of whom it is said, "He is a chosen vessel unto me," or a Peter against whom "the gates of hell shall not prevail," or a Moses, "the friend of God." For not even one of the…

But in that tribulation, which they encountered after His glorification and they themselves had received the Holy Spirit, they did not leave Him: and though they fled from city to city, from Himself they did not flee; but in order that, while having tribulation in the world, they might have peace in Him, instead of being fugitives from Him, it was rather Himself that they made…

2173 Here our Lord states the purpose of his teaching: first he mentions the benefit it brings; secondly, why we need this benefit, in the world you have tribulation. 2174 The benefit his teaching gives is peace. He says to them: I am telling you that you will be reduced to leaving me alone; and so I am teaching you so you do not continue in this abandonment.

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