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 ... They profess three things about Christ: the clarity of his teaching, the certitude of his knowledge, and his divine origin.
2165 They profess the clarity of his teaching when they say, Now you are speaking plainly, not in any proverb! If we consider this with attention we see that there is scarcely any other place in sacred scripture where the origin of Christ is so openly expressed as here, when he says, "I shall tell you plainly of the Father," and "I came forth from the Father and have come into the world." And so believing that his promise to tell them plainly of the Father had now been kept so that they did not need any further teaching, they say, Ah, now you are speaking plainly . As Augustine remarks, the disciples were still so lacking in understanding that they did not realize they were lacking in understanding. [39] For Christ had not promised to speak to them without proverbs at that time, but at the time of the resurrection or of glory. Yet as far as the disciples were concerned, he was now speaking more clearly, although they were later to understand his words still more clearly.
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 14:6) ‑ and what is beyond one's understanding cannot be plainly told in words. Yet the apostles said this for another reason, which is because the Lord knew all the secrets of their hearts, and could satisfy their perplexities. He consoled them by promising them the joy of the Holy Spirit, that they would see him again, and that the Father loves them. Thus they say, Now we know that you know all things , that is, the secrets of hearts: "Lord, you know everything" (21:17); "The Lord God knows all things before they are done" [Wis 8:8].
2167 Then they add, and need none to question you . This seems to contradict what they had just said, namely, that he knows all things; for one who is wise is questioned (rather than questioning others). Why then is it not necessary to question him? The answer is that they said this to indicate that he even knew the secrets of hearts, because even before he was questioned he satisfied their perplexity when they were saying to each other, "What does he mean by 'a little while'?" (16:18). Nevertheless, Christ does ask and is asked, not because he needs it, but because we do.
2168 They profess Christ's divine origin when they say, by this we believe that you came (came forth, exist ) from God . This statement is appropriate for it is a distinguishing characteristic of the divinity to know all things and even the secrets of hearts: "The heart is deceitful above all things, and desperately corrupt; who can understand it? 'I the Lord search the mind and try the heart' "(Jer 17:9). Thus they say, you came from God , consubstantial with the Father, and true God.
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. It is like saying: Have you waited till now to believe? If we understand this remissibly, Christ is reproving the instability of their faith. Then it is like saying: It is true that you believe now, but as soon as I am betrayed, you will leave me: "They believe for a while and in time of temptation fall away" (Lk 8:13).
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. Peter mentions these three things in Matthew (19:27): "We," all of us, referring to their life together, "have left everything," referring to the freedom from the burdens of ownership, "and followed you," referring to their companionship with Christ. They lost these things and our Lord foretold this to them when he said: The hour is coming, indeed it has come, when you will be scattered (referring to their life together), because you will be dominated by such fear that you will not be able to run away together, as a group: "Strike the shepherd and the sheep will be scattered" (Zech 13:7); every man to his home (referring to their lost freedom from things), that is, returning to his desire to possess his own things. And we do see Peter and the others return to their boat and their own property: "They went out and got into the boat" (21:3). And will leave me alone, (referring to the loss of Christ's companionship): "My kinsfolk and my close friends have failed me; the guests in my house have forgotten me" (Job 19:14); "I have trodden the wine press alone" (Is 63:3).
2172 Yet Christ did not suffer any loss by the falling away of his disciples; thus he says, yet I am not alone, for the Father is with me . This is like saying: Although I am one with the Father by a unity of essence, I am not alone because distinct in person. Thus I have not come forth from the Father in such a way as to leave him.
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. Indeed, everything I have said to you in this talk and everything I have spoken in the entire Gospel is aimed at having you return to me, that in me you may have peace .
Truly, the purpose of the Gospel is peace in Christ: "Those who love your name have great peace" [Ps 119:165]. The reason for this is that peace of heart is opposed to its disturbance, which comes from the evils that afflict it and grow worse. But if one has affliction only now and then, or a joy greater than one's evils, his disturbance does not last. This is why the worldly, who are not united to God by love, have troubles without peace; while the saints, who have God in their hearts by love, have peace in Christ even if they have troubles from the world: "He makes peace in your borders" [Ps 147:14]. And our purpose here should be to have peace in God: "My soul refused to be comforted," with things of the world, "but I remembered God and was delighted" [Ps 77:3].
2175 We need this peace because of the troubles imposed by the world; so Christ says, In the world you have tribulation. First, he foretells their future distress; secondly, he gives them confidence to meet it. In regard to the first he says, In the world you have tribulation, that is, from the worldly: "Do not wonder, brethren, that the world hates you" (1 Jn 3:13); "I chose you out of the world, therefore the world hates you" (15:19). Referring to the second, Christ says, but be of good cheer [have confidence], I have overcome the world. For Christ does free us: "You delivered me... from choking fire on every side" (Si 51:4). He is saying in effect: Return to me and you will have peace, for I have overcome the world which is oppressing you.
2176 Christ overcame the world, first of all, by taking away the weapons it uses to attack us: these are its allurements: "For all that is in the world [is] the lust of the flesh and the lust of the eyes and the pride of life" (1 Jn 2:16). He conquered the allurement of riches by his poverty: "I am poor and needy" (Ps 86:1); "The Son of man has nowhere to lay his head" (Lk 9:58). Christ overcame the allurement of honors by his humility: "Learn from me; for I am gentle and lowly in heart" (Mt 11:29). He overcame the lusts of the world by his sufferings and labors: "He... became obedient unto death, even death on a cross" (Phil 2:8); "Jesus, wearied as he was with his journey, sat down beside the well" (4:6); "I have labored from my youth" [Ps 88:16]. Anyone who conquers these, conquers the world. And this is what faith does - "This is the victory that overcomes the world, our faith" (1 Jn 5:4) ‑ because since faith is [the present possession of] the substance, the basic reality, of what we hope for, which is spiritual and eternal good, it causes us to disdain sensual and passing goods.
Secondly, Christ overcame the world by casting out the ruler of the world: "Now shall the ruler of this world be cast out" (12:31); "He disarmed the principalities and powers (Col 2:15). This shows us that the devil is also to be overcome by us: "Will you play with him as with a bird, or will you put him on a leash for your maidens?" (Job 41:5), which understood literally means that after the passion of Christ the little boys and young handmaids of Christ will make him their plaything.
Thirdly, Christ overcame the world by converting the people of this world to himself. The world rebelled by stirring up dissensions through worldly people. But Christ drew these to himself: "I, when I am lifted up from the earth, will draw all things to myself" [12:32]. Thus it was said: "The world has gone after him" (12:19). So, we should not fear its oppression because it has been overcome: "Thanks be to God, who gives us the victory through our Lord Jesus Christ" (1 Cor 15:57).
[1] St. Thomas refers to Jn 16:2 in the Summa Theologiae: I-II, q. 19, a. 6, s. c.
[2] Tract. in Io ., 93, ch. 3, col. 1866; cf. Catena Aurea , 16:1-4.
[3] Ibid.; cf. Catena Aurea , 16:1-4.
[4] Cicero, Tusculan Questions .
[5] Tract. in Io ., 94, ch. 1, col. 1868; cf. Catena Aurea , 16:1-4.
[6] Ibid.; cf. Catena Aurea , 16:1-4.
[7] In Ioannem hom ., 78, ch. 1; PG 59, col. 421; cf. Catena Aurea , 16:1-4.
[8] St. Thomas refers to Jn 16:7 in the Summa Theologiae: III, q. 57, a. 1, ad 3; q. 57, a. 6, s. c.; q. 72, a. 1, ad 1; q. 75, a. 1, obj. 4.
[9] In Ioannem hom ., 78, ch. 1; PG 59, col. 421; cf. Catena Aurea , 16:5-11.