John 16 · The Lantern

Persecution Foretold

These things I have spoken to you, that you may not fall away.

"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).

Out of the synagogues they will put you; but an hour is coming that everyone who has killed you may think it is a service to offer to God.

And these things they will do because they do not know the Father nor Me myself.

"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 said to you, so that when their hour may have come, you may remember those things, that I myself said to you. Now these things to you from the beginning I did not say, because I was with you.

"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.

The Promise of the Holy Spirit

Now, however, I go to the One having sent Me, and none of you asks Me, ‘Where are You going?’

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 said these things to you, the sorrow has 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 myself say the truth to you: it is profitable for you that I myself may go away; for unless I shall go away, the Helper will not come to you; but if I shall 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 having come, He will convict the world concerning sin and concerning righteousness and concerning 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.

(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?

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.

concerning sin indeed, because they do not believe in Me myself;

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).

concerning righteousness, however, because I go away to the Father, and no longer you behold Me;

(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.

now concerning judgment, because the ruler of this world has been judged.

Jesus came to free all those oppressed by the devil and said of him with some befitting depth, "Now is the prince of this world judged."

God then has called him the prince of this world, not as really being so in truth, or as though this overruling power were a dignity inherent in his being, but as he had the glory thereof by fraud and covetousness, and as he is still holding sway and ruling over those that are astray by reason of the wicked purpose that is in them, by which having their mind fast bound in error…

2097 Thirdly, the Holy Spirit reproves the world by the judgment. This is because the ruler of this world is already judged. It is the devil who is the ruler of this world, that is, of worldly people.

Yet many things I have to say to you, but you are not able to 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.

Because He was clothed with the flesh, and because He would not seem to speak concerning Himself, and because they did not yet know clearly concerning the Resurrection, and were too imperfect, and also because of the Jews, that they might not think they were punishing Him as a transgressor; therefore He spake no great thing continually, nor plainly drew them away from the Law.

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.

When, however, He may come, the Spirit of truth, He will guide you into all the truth; for He will not speak from Himself, but as much as He will hear He will speak, and the things coming He will declare to 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,…

Some one may here inquire whether the Holy Spirit proceedeth also from the Son. For the Son is Son of the Father alone, and the Father is Father of the Son alone; but the Holy Spirit is not the Spirit of one of them, but of both.

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 will glorify Me myself, for from that which is Mine He will take and will disclose 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.

But that is not a true glory which He has among heretics, with whom, nevertheless, He appears to have a generally accepted fame accompanied with praise. Such is no true glory, because in both respects they are mistaken, for they both think that to be good which is not good, and they suppose Christ to be what Christ is not.

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, as much as the Father has, are Mine; because of this I said that from that which is Mine He receives and will disclose 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 no longer you behold Me; and again a little while, and you will behold Me.”

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).

Grief Will Turn to Joy

Some of His disciples said therefore to one another, “What is this that He says to us, ‘A little while, and you do not behold Me, and again a little while, and you will behold Me’? And, ‘Because I am going 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 were saying therefore, “What is this that He says, ‘the little while’? We do not know what He is saying.”

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.

Jesus knew that they were desiring to ask Him, and He said to them, “Concerning this do you inquire among one another, that I said, ‘A little while, and you do not behold Me, and again a little while, and you will behold Me’?

Amen, amen, I say to you that you yourselves will weep and will lament, but the world will rejoice. You yourselves will be grieved, but your grief will turn to 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.

The woman, when she may be giving birth, has pain, because her hour has come; when, however, she may bring forth the child, no longer does she remember the tribulation, on account of the joy that a man has been 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).

Also you yourselves therefore now indeed have grief; again, however, I will see you, and your heart will rejoice, and your joy no one takes 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).

Ask in My Name

and in that very day you will ask nothing of Me myself. Amen, amen, I say to you, whatever you may ask the Father in My name, He will give to 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).

Until now you have asked nothing in My name; ask, and you will receive, that your joy may be filled.

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 in allegories I have spoken to you; an hour is coming when no longer in allegories will I speak to you, but plainly concerning the Father I will announce to you.

In that very day you will ask in My name; and I do not say to you that I myself will implore 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.

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.

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 loves you, because you yourselves have loved Me myself and have believed that I myself came forth from God.

But what is loveable, and is not also loved by Him? And man has been proved to be loveable; consequently man is loved by God.

And by the words I came out from God, we must surmise that He means either I was begotten from, and manifested Myself out of, His Substance (the words being taken with reference to what goes before as to His existing in a sense independently of His Father but not altogether separately from Him; for the Father is in the Son, and the Son again by Nature in the Father); or we must…

2157 Here he gives the reason for the promise, which is the Father's love for them: and first, he mentions the Father's love; secondly, the proof of this love, because you have loved me. 2158 He says: I do not say to you that I shall pray the Father for you, for then it might seem that the Father did not love them.

I came forth from with the Father and have come into the world; again I leave the world and 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, “Behold, now in openness You speak, and speak no allegory.

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 You know all things and have no need that anyone may ask You. In this we believe that You came forth from God.”

(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.

(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.

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, “Now do you believe?

And still further admonishing them of their age as still small and infirm in regard to the inner man, "Jesus answered them: Do ye now believe? Behold the hour cometh, yea, is now come, that ye shall be scattered every man to his own, and shall leave me alone.

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, an hour is coming and has come when you may be scattered, each to his own, and you may leave Me alone; yet I am not alone, for 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, so that in Me myself you may have peace. In the world you have tribulation; but take courage! I myself have overcome the world.”

We are persecuted when God allows the tempter the power to persecute us. But when God does not want us to suffer this, even in the world that hates us, we wondrously have peace and are of good cheer because of him who said, "Be of good cheer, I have overcome the world." And truly he has overcome the world, because the world is strong only insofar as its Victor wants it to be.

And then, in bringing to a close this weighty and protracted discourse, He said, "These things have I spoken unto you, that in me ye might have peace.

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.

John16

Persecution Foretold

The Promise of the Holy Spirit

Grief Will Turn to Joy

Ask in My Name