2073 The other trial is that of being killed: indeed, the hour is coming when whoever kills you will think he is offering service to God. We can take these words as spoken to console the disciples, so that the indeed signifies a contrary train of thought and the sense would be: indeed , you ought to be consoled by what they will do to you, for the hour is coming when whoever kills you will think he is offering service to God . How is it a consolation for them that whoever kills them thinks he is serving God? The answer, according to Augustine, is that in saying, they will put you out of the synagogues, we are to understand that those converted to Christ would be immediately killed by the Jews. [3] And so to console his disciples our Lord tells them that they would win so many to Christ, who would be expelled from the Jewish synagogues, that they could not all be killed, and so the Jews would try to kill the apostles so they would not convert all the people to the name of Christ by their preaching.
Or, we could say that here Christ is simply telling them beforehand that they will be killed.
2074 He says, whoever kills you will think he is offering service to God, and not to the gods, to show that he is speaking only of persecution from the Jews: "I send you prophets and wise men and scribes, some of whom you will kill and crucify" (Mt 23:34). The martyrs of Christ were killed by the gentiles, and they did not consider that they were serving God but only their own gods. It was the Jews who, when they killed those who were preaching Christ, thought this was a service to God. For they had zeal for God, but without knowledge, since they believed that anyone who converted to Christ was deserting God. We read of this killing: "For your sake we are slain all the day long, and accounted as sheep for the slaughter" (Ps 44:22).
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).
2076 He says, they will persecute you, but they will do this, not out of zeal for the truth, but because they have not known the Father , as Father, nor me , his Son: "If you did know me, perhaps you would have known my Father also" [8:19]; "I formerly blasphemed and persecuted and insulted him; but I received mercy because I had acted ignorantly in unbelief" (1 Tim 1:13).
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 hour is said to come for people when they are able to accomplish what they desire and do what they want: "Let not the flower of time," that is, the hour ripe for indulging in pleasures, "pass us by" [Wis 2:7]. So the hour of the Jews will come when they are able to begin to persecute you. This is the hour of darkness: "But this is your hour, and the power of darkness" (Lk 22:53).
That you may remember that I told you of them. This would help in two ways. In the midst of their persecutions, when they recalled that Christ had predicted them, they would realize his divinity and become more confident of his help. Again, when people foresee that tribulations are soon to come, they are less afflicted by them, for forewarned is forearmed. Cicero gives the reason for this in his Tusculan Questions . [4] The better temporal goods and evils are known, he says, the less they are regarded. Thus, riches are more highly regarded by those who don't have them than by the same people after they acquire them. In the same way, troubles are more feared and considered more oppressive before they are experienced than when they have come and are present. Now when evil is meditated upon before it actually comes, this makes it present in a certain sense, and because of this presence it is less regarded. So Cicero says that one who is wise, by premeditation on evils before they strike, can acquire strength against the sadness they will bring. Accordingly, Christ foretold the apostles about their tribulations for two reasons: to increase their confidence in his help, and to lessen their sadness.
2079 Here he gives the reason why he did not foretell these things to them before, namely, because I was with you. We can relate this to the two points just mentioned. First, to the increasing of their hope. While I was with you, you had confidence in my help. But now that you will see me die, you might doubt my power. Consequently, I must foretell certain things that are to come so that you may realize my divinity and power. Or, we can refer this to the second point, and then the meaning becomes this: I was with you, protecting you, and letting you cast all your troubles on me ‑ "Father... while I was with them, I kept them in your name" (17:12). But since I am about to leave you, the entire weight of your troubles will fall upon yourselves. And so it is necessary that your be forewarned.
2080 Yet it seems that our Lord did predict similar things before, for the other Evangelists tells us that before this the Lord foretold to his disciples that they would be handed over to the authorities and rulers and that they would be scourged in the Jewish synagogues. This is not at odds with what our Lord says here, I did not say these things to you from the beginning, because they said that our Lord said this to them on the Mount of Olives, when his passion was near, that is, three days before the last supper. So the phrase, from the beginning, does not refer to the time of the passion, but to the time [of his public ministry, before the time of his passion] when he was first with his disciples, as Augustine says. [5]
2081 But this conflicts with Matthew. For he says that our Lord foretold that tribulations would come to the disciples not only when his passion was fast approaching, but even when he first chose them: "I send you out as sheep in the midst of wolves" (Mt 10:16). One must say then that from the beginning refers to the Holy Spirit, for he did not tell them of the coming of the Holy Spirit from the beginning, as Augustine says. [6]
Or, it could be said, with Chrysostom, that Christ is referring to their tribulations. [7] In this case, he did not tell them from the beginning two things which he now newly foretells. One is that they would suffer persecutions from the Jews, which he had not said previously, but had only mentioned the gentiles, as is clear from Matthew (10). The second regards something he had previously foretold them, which was that they would be scourged. But he now adds an element which was especially troublesome, which was that the Jews would regard their death as a service to God.
LECTURE 2
5 "But now I am going to him who sent me; yet none of you asks me, 'Where are you going?' 6 But because I have said these things to you, sorrow has filled your hearts. 7 Nevertheless I tell you the truth: it is to your advantage that I go away, for if I do not go away, the Counselor [Paraclete] will not come to you; but if I go, I will send him to you." [8]
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... In my Father's house there are many rooms" (14:1); secondly, because he was going to send the Paraclete, and so he said, "And I will pray the Father, and he will give you another Paraclete" [14:16]; thirdly, they will see him again, as he said, "I will not leave your orphans; I will come to you" [14:18]. He explains these three things here, but not in the above order. First, we see the promise of the Spirit; secondly, the fact that they will see him again (v 16); thirdly, we see their access to the Father. He does two things with the first: first, he mentions that they need some consolation; secondly, he gives it (v 7). He does two things with the first: first, he foretells his leaving them; secondly, he mentions the effect of this prediction (v 6).
2083 He is leaving them, going to the Father. He says, I was with you till now, but now I am going to him who sent me , that is, to the Father. This is a mark of perfection, for a thing reaches its perfection when it returns to its source: "I am ascending to him who sent me" (Tob 12:20); "The rivers return to the place from which they came" [Sir 1:7]. He went, in his human nature, to the one with whom he was from all eternity, in his divine nature. This was explained more fully before.
2084 He adds, yet none of you asks me, Where are you going? Why does he says this? For Peter asked, "Lord, where are you going?" (13:36); and Thomas said, "Lord, we do not know where you are going" (14:5). Both Chrysostom and Augustine give an answer to this, but not the same one.
Chrysostom says that when the disciples heard that they would be killed and cast out of the synagogues, they became so sad and stunned that they practically forgot about Christ's leaving them and losing the thread of his thought did not ask him about this. [9] So Christ says, but because I have said these things to you, sorrow has filled your hearts. Thus when our Lord says, But now I am going to him who sent me; yet none of you asks me, Where are you going? he is really reproving them, according to Chrysostom. They did not question him about this: "Ask your Father, and he will show you" (Deut 32:7); "Search out and seek, and she will become known to you" (Sir 6:28).
Augustine, on the other hand, thinks that the statement, But now I am going to him who sent me , does not refer to this very time when he is speaking, but refers to the time when he was to ascend into heaven. [10] It was like saying: You asked me before where I was going; but I will be going now in such a way that you will not have to ask me, Where are you going? because "as they were looking on, he was lifted up" (Acts 1:9).
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. So they were sad that he was leaving: "Weeping may tarry for the night," that is, the time of the passion, "but joy comes" to the apostles "with the morning" of the resurrection (Ps 30:5). It is human for sorrow to touch our hearts, but it is bad when it completely takes over our heart because it then destroys our reason. So he says, somewhat like a rebuke, sorrow has filled your hearts; "Do not give yourself over to sorrow" (Sir 30:21); "Let not your hearts be troubled" (14:27).
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.
He says, sorrow has filled your hearts, because I am leaving; but you should rather be glad, because it is to your advantage that I go away, that is, it is very necessary for you, for if I do not go away, the Paraclete will not come to you. Furthermore, my going is very fruitful and beneficial for you, because if I go, I will send him to you.
2088 But, could not Christ have sent the Holy Spirit while he was still living in the flesh? He could have, because even at his baptism the Holy Spirit descended upon him in the form of a dove and never left him. Indeed, from the instant of his conception he received the Spirit without measure. But Christ did not choose to give the Spirit to his disciples while he was still living among them for four reasons. First, they were not prepared, for carnal love is contrary to the Holy Spirit, since the Spirit is spiritual love. Now the disciples were affected by a certain carnal love for the human nature of Christ, without yet being elevated to a spiritual love of his divinity. And so they were not yet ready for the Holy Spirit: "From now on, therefore, we regard no one from a human point of view," with carnal affection; "even though we once regarded Christ from a human point of view," before his passion, "we regard him thus no longer" (2 Cor 5: 16).
Secondly, Christ did not give them the Spirit then because of the characteristic of divine help, which is to be especially present in times of need: "A stronghold in times of trouble" (Is 9:9); "For my father and my mother have forsaken me, but the Lord will take me up" (Ps 27:10). Now as long as Christ was with them, he was all the help they needed. But when he left they were exposed to many tribulations, and so another consoler and helper was very quickly given to them: "He will give you another Paraclete" [14:16]; "Whom will he teach knowledge? Those who are weaned from the milk, those taken from the breast" (Is 28:9).