Chapter XVI.

Chapter XVI.1-4.Christ points out the violence of the persecutions which await the Apostles, and His object in forewarning them.5-7.He again consoles them, and tries to reconcile them to His departure, by telling them that it is necessary, in order that the Holy Ghost may come to them.8-15.He points out that the Holy Ghost will convince the world vv. (8-11), instruct them in what they were not yet able to learn (vv. 12-13), and give glory to Christ Himself (vv. 14-15). Hence they ought to desire the Holy Ghost's coming.16-22.He promises that after a brief absence, during which they shall have bitter sorrow, He will return to them, and their sorrow shall give place to joy.23, 24.He bids them to pray to the Father in His name, and promises that such prayer will be heard.25-28.Though He has spoken obscurely to them in this last discourse, the time is at hand when He will speak plainly—a time when they will ask the Father in His name.1. Haec locutus sum vobis, ut non scandalizemini.1. These things have I spoken to you, that you may not be scandalized.1. His object in foretellingthese thingswas that the Apostles might not be scandalized;i.e., might not waver in the faith amid the trials that were before them. But what are“these things”to which He refers? Some, as St. Aug., understand the reference to be to the promise of the Comforter (xv. 26, 27). Others, as Mald., to the persecutions that awaited the Apostles, because the prediction of those persecutions now would prepare the Apostles for them; nay, when those persecutions should come, they would be another proof of the omniscience, and, therefore, of the Divinity of Christ. Others, as A Lap., combine both the preceding opinions. This appears to us the correct view, for Christ has[pg 278]spoken towards the end of the preceding chapter, both of the persecutions that the Apostles were to endure, and of the Comforter, who was to come to them; and the prediction of both facts was calculated to sustain them when trials should come. On the one hand, they would not become disspirited byunexpectedreverses; on the other, they would trust in the Comforter, who had been promised.2. Absque synagogis facient vos: sed venit hora, ut omnis qui interficit vos, arbitretur obsequium se praestare Deo:2. 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.2.They will put you out of the synagogues(or rather, synagogue)i.e.excommunicate you. Compareix. 22;xii. 42. Yea, He continues, the time is approaching when persecution will be so violent that your countrymen will think that they do a service to God by putting you to death. The mention of the synagogue proves that the reference is toJewishpersecutions. No doubt many of the Jews thought, like St. Paul (Acts xxvi. 9; 1 Tim. i. 13), that they were pleasing God by persecuting Christians. Their ignorance, however, while it extenuated, did not wholly excuse, their sin, for it was culpable. They ought to have known from Christ's words and works, and from the fulfilment of prophecy in Him, that He was the Messias, to whom, therefore, they were bound to hearken (Deut. xviii. 19), and whose religion was to perfect and supplant their own.3. Et haec facient vobis, quia non noverunt Patrem neque me.3. And these things will they do to you, because they have not known the Father, nor me.3. See above onxv. 21.4. Sed haec locutus sum vobis: ut, cum venerit hora eorum, reminiscamini quia ego dixi vobis.4. But these things I have told you, that when the hour shall come, you may remember that I told you of them.4.“Eorum”of the Vulgate is to be connected with“reminiscamini,”on which it depends. The comma ought to be before“eorum;”the Greek text makes this clear. As we said above on verse 1, the fact that Christ had foretold these persecutions, would be another proof of His Divinity. Moreover, since He knew that these persecutions were in store, and did not avert them, the Apostles[pg 279]ought to learn from this to bear them with resignation, inasmuch as they were not merely endured for Him, but permitted by Him.5. Haec autem vobis ab initio non dixi, quia vobiscum eram. Et nunc vado ad eum, qui misit me: et nemo ex vobis interrogat me, Quo vadis?5. 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?5.But I told you not these things from the beginning.“These things,”we again understand, as in verse 1, both of the persecutions which were before them, and of the coming of the Holy Ghost to take Christ's place, and console the Apostles.But had He not already predicted that the Apostles were to be persecuted? Had He not said:“But beware of men. For they will deliver you up in councils, and they will scourge you in their synagogues. And you shall be brought before governors and before kings for My sake, for a testimony to them and to the Gentiles”? (Matt. x. 17, 18). To this we may reply, with Mald., that He had never predicted persecution until now, and that St. Matthew, in recording, in the passage cited, the prediction of persecution, does not follow the order of time, but inserts, in connection with the mission of the Apostles to the Jews what was spoken long after, probably immediately before, Christ's ascension, when they were receiving their mission to the whole world. (Matt. xxviii. 19, 20). Or we may reply—and this answer we prefer—that although He had before predicted the persecution of the Apostles, yet He had not till now told them what He told them on this occasion; namely, that they should be excommunicated by the Jews, and that men would think they were actually honouring God in persecuting them. So that although He had before predicted persecution, still it was only now He predicted its terrible violence.And(Gr. δε =but)now I go to him that sent me. These words are to be connected closely with the preceding. Before, He had not told them these things,butnow He is about to leave them, and there is, therefore, a special reason for His referring to the future.And none of you asketh me: Whither goest thou?Or:“And does none of you ask Me: Whither goest thou”? Our Lord probably remained silent for a few moments after announcing His departure, in order to see if anyone would question Him further about it. Since no one[pg 280]did, He mildly reminds them in the words before us, that they are not sufficiently solicitous to learn the things that concerned Him; but, as He goes on to say in verse 6, are too much occupied with their own sorrows. No doubt, Peter had already asked Him:“Lord, whither goest Thou?”(Johnxiii. 36); and Thomas had said:“Lord, we know not whither Thou goest; and how can we know the way?”(Johnxiv. 5), but they had not persevered in asking; and at present, when He is just about to depart, they put Him no questions about the glory that was before Him, or the nature of the kingdom that awaited Him.6. Sed quia haec locutus sum vobis: tristitia implevit cor vestrum.6. But because I have spoken these things to you sorrow hath filled your heart.6.These thingswe again take, as in verses 1 and 5, to refer to the persecutions which He had predicted, and to the coming of the Holy Ghostafter His departure. That there is not question merely of persecutions predicted, is proved by the next verse, in which He goes on, in immediate connection with this (ButI tell you the truth, it is expedient to you that I go) to reconcile them to His departure. For the same reason, there is not question merely of the coming of the Holy Ghost, since that was no cause for sorrow, but of His comingin Christ's place. The prediction of persecution, and of the coming of the Holy Ghost asimplying the departure of Christ, was what filled their hearts with sorrow.7. Sed ego veritatem dico vobis: expedit vobis ut ego vadam: si enim non abiero, Paraclitus non veniet ad vos: si autem abiero, mittam eum ad vos.7. 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.7.But.The meaning is: notwithstanding your silence (verse 5), or: notwithstanding your sorrow (verse 6),I tell you the truth: it is expedient to you that I go. This expediency arose from the free disposition of the Divine economy that the Son of God should remove from among men His visible[pg 281]presence before the Holy Ghost should come. Nothing in the nature of things necessarily required this; but God freely decreed it so.8. Et cum venerit ille, arguet mundum de peccato, et de iustitia, et de iudicio.8. And when he is come he will convince the world of sin, and of justice, and of judgment.9. De peccato quidem, quia non crediderunt in me:9. Of sin: because they believed not in me.10. De iustitia vero, quia ad Patrem vado, et iam non videbitis me:10. And of justice: because I go to the Father; and you shall see me no longer.11. De iudicio autem, quia princeps huius mundi iam iudicatus est.11. And of judgment: because the prince of this world is already judged.8-11. We may take these four verses together, as the three last explain the first. Christ goes on to show why it is expedient for the Apostles that He should leave them, and that the Holy Ghost should come.And when he is come, he will convince, &c. The Greek word for“will convince”is ἐλένξει, which may mean either—(a) to rebuke, or (b) to prove a thing clearly so that it must be admitted. It is not absolutely necessary that the word be used in the same sense throughout these verses; but since there is nothing to indicate that it is used in different senses, we take it in the same sense throughout. This sense we believe to be the second just indicated, for this alone suits verses 10 and 11.The meaning of the whole passage, then, we take to be the following:—And when the Holy Ghost is come, He will clearly prove to theunbelievingworld, principally through your preaching and miracles, its own sin, My justice, and its own condemnation. Its own sin of incredulity, which is proved by the fact that the children of this wicked world did not believe in Me (verse 9); My justice, which is proved by the fact that I go to God to reign with Him for ever, so that men shall see Me no more; its own condemnation, which is shown to be certain by the fact that its prince, the devil, is already condemned. Christ's victory over the devil at His death implied the condemnation of the devil's kingdom, the world. And as Christ's death was so near, the devil might be said to be already condemned.If it be objected to our interpretation that, since there is question in verses 9 and 11 of theworld'ssin and condemnation, so there must be question of the world's justice in verse 10, we reply that Christ makes it sufficiently clear that He is speaking in verse 10 of His own justice by the words He adds:“Because I go to the Father, and you shall see Me no longer.”[pg 282]If it be objected that the Holy Ghost did not prove to the world its own sin, nor Christ's justice, nor its own condemnation, we reply that He did, though the world in many of its children closed its eyes to the proof;Oculos habent et non videbunt. (Ps. cxiii. 5.) The world saw in the sanctity of the Christian religion, in the miracles wrought by Christ's followers, in the power of the Apostles and their successors over devils and those possessed by devils, what ought to have convinced it of Christ's Divinity, and of its own sin and inevitable condemnation.12. Adhuc multa habeo vobis dicere: sed non potestis portare modo.12. I have yet many things to say to you: but you cannot hear them now.12.I have yet many things.Among these many things which they were not yet able to bear were, probably, the nature of His earthly kingdom, and the abrogation of the Jewish Law, in as far as it was judicial and ceremonial. As Jews who had grown up imbued with deepest reverence for the Mosaic Law, the Apostles were naturally slow to believe that it was to be abrogated; and immediately before St. Peter received Cornelius into the Church as the first-fruits of the Gentile world, he had to be taught by a vision from heaven that the Jewish distinction between clean and unclean meats was no longer to exist. (Acts x. 10-16.) And as to the nature of Christ's earthly kingdom, the Apostles in common with the rest of their race still hoped that the Messias would establish a mighty Jewish empire, and restore Israel to a foremost place among the nations. Even on Ascension day they still cherished this hope, as we learn from the Acts:“Lord, wilt Thou at this time restore again the kingdom to Israel?”(Acts i. 6).13. Cum autem venerit ille Spiritus veritatis, docebit vos omnem veritatem: non enim loquetur a semetipso: sed quaecumque audiet loquetur, et quae ventura sunt annuntiabit vobis.13. 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.13.But when he, the Spirit of truth, is come.Though you are now unable to bear these truths, you shall be taught them all by the Holy Ghost. The Greek forwill teach(docebit) is ὀδηγήσει, which means to lead on the way, to conduct; and the sense, therefore, is: He shallguideyou intoall the truth(which I have still to tell you, but which you are now unable to bear). We are not to suppose that the Apostles were taught all the truth on the day of Pentecost; the revelation was vouchsafed gradually, and[pg 283]at their death the deposit of faith was complete.101Since the Apostles' time, doctrines and dogmas have, indeed, been more fully drawn out and developed, but no new doctrines have been revealed. This follows clearly from the words we are considering; for it was to the Apostles, to those same men who were now unable to bear it, that the Holy Ghost was to teach thewholetruth.The promise here made to the Apostles, that they should be taught the whole truth by the Holy Ghost, while it regarded themdirectly, regarded the whole Church indirectly; for it is to them as Apostles, appointed to teach the whole Church, that Christ speaks:“I have chosen you, and have appointed you, that you should go, and should bring forth fruit, and your fruit should remain”(Johnxv. 16). And in the solemn prayer to the Father, with which this discourse concludes, He prays the Father:“Sanctify them (the Apostles) in (the) truth.... And not for them only do I pray, but for them also who, through their word, shall believe in me.”So that the Apostles first, and through them the Church of Christ, received the whole truth from the Holy Ghost.102For he shall not speak of himself.These words give a reason why the Holy Ghost shall teach the truth. No other reason than His own Divinity and essential truthfulness was necessary; but, as the Apostles did not yet understand that this new Comforter was Divine, Jesus vouchsafes another reason to convince them of His truthfulness. This other reason is, that the Holy Ghost shall speak to them, not what has been excogitated or invented by Himself, but what he received from the Son of God in His eternal procession. Doubtless the Apostles did not yet know much about the mystery of the Divine procession; still they could gather from these words that the new Comforter was to announce to them the truth, as Christ's legate, and this was enough.But what things soever he shall hear, he shall speak.A Divine Person[pg 284](unless He were possessed of two natures, like Jesus Christ) cannot be conceived to acquire anything except in His procession; for once He is a Divine Person He is infinite, and can receive nothing that He does not already possess. Hence whatever the Holy Ghostheard, He heard from all eternity, in proceeding from the Father and the Son.103Yet, though the Holy Ghost heard and hears from all eternity, thefuturetense“shall hear”is used because there is question of knowledgeto be manifested in the future.104And the things that are to come he shall shew you.Hence the Holy Ghost was to confer the gift of prophecy on the Apostles. As evidence that He conferred this gift upon them, see Acts xx. 29; St. Jude 17, 18, and The Apocalypse.14. Ille me clarificabit: quia de meo accipiet, et annuntiabit vobis.14. He shall glorify me; because he shall receive of mine, and shall shewitto you.14.He shall glorify me. because he shall receive of mine(ἐκ τοῦ ἐμοῦ),and shall shew it to you.The Holy Ghost gave glory to Christ before men by showing that Christ was the Messias and Saviour of the world. This He did principally through the Apostles, by imparting to them (in so far it was necessary or useful for them) the knowledge which He had received from the Son, and especially, as the context here (verse 16) proves, the knowledge of future things. In the words,“He shall receive of mine,”we refer“mine”to the Son's knowledge, which, however,in realitydoes not differ in a Divine Person from His essence.105[pg 285]As we remarked already on verse 13, a Divine Person (having no other nature than the Divine), cannot be conceived to receive anything except in His procession; and hence when the Holy Ghost is here said to receive from the Son, we have a convincing proof thatHe proceeds from the Son.The schismatical Greeks attempted in two ways to get rid of the argument that is thus afforded for the procession of the Holy Ghost from the Son.(a) First, they supplied πατρός after τοῦ ἐμοῦ, and thus represented Christ as saying that the Holy Ghost should receive from the Father. Hence they concluded that He proceeds only from the Father. But we say in reply—(1) that it is against the rules of Greek syntax that the possessive pronoun τοῦ ἐμοῦ should refer to a word not expressed in the phrase. (2) That all the fathers, Greek as well as Latin, referred τοῦ ἐμοῦ towhat is in the Sonand not to the Father. (3) The context here Proves that τοῦ ἐμοῦ does not refer to the Father. For in verse 15 we have the pronoun repeated in the plural:“All things whatsoever the Father hathare mine(ἐμά ἐστιν). Therefore I said, he shall receive ofmine,”and it is plain that in both instancesminerefers to the same thing; hence not to the Father, but to what is in the Son, communicated from the Father.(b) Equally inadmissible is the other interpretation by which it was attempted to explain away this text. According to this second view, Christ's words would mean: The Holy Ghost shall glorify Me because He shall receive of Minefrom My Father, and shall show it to you. But there is nothing to justify this insertion of the words“from My Father;”on the contrary, the whole context points to the fact that the Holy Ghost is to receive what is the Son's (of mine)from the Son Himself. For since the Holy Ghost in reality glorified the Father and Himself as well as the Son, when we find it here stated that He shall glorify the Son,becauseHe shall receive of Him, the natural inference is, that He receives from Him directly, and not merely through the Father. Besides, when the text distinctly states that the Holy Ghost shall receive of the Son, it is wholly arbitrary and really not an interpretation of the words at all to say that He receives of the Sonthrough the Father, and not directly of the Son Himself.Hence the words of this verse plainly mean that the Holy Ghost receives from the Son, and consequently, as we saw above on verse 13, afford a proof that He proceeds from the[pg 286]Son, just as those of xv. 26 prove that He proceeds from the Father. He proceeds, therefore, as our faith professes, Ex PatreFilioque.15. Omnia quaecumque habet Pater, mea sunt. Propterea dixi: quia de meo accipiet, et annuntiabit vobis.15. All things whatsoever the Father hath, are mine. Therefore I said, he shall receive of mine, and showitto you.15.Therefore I said, he shall receive, &c. The present (λαμβάνει) is the more probable reading, but it is used for the future, so that the Vulgate gives the meaning. This verse is variously connected with the preceding, even by Catholic commentators. We believe that Christ is here proving what He has just said, namely, that the Holy Ghost should receive of Him. The proof is this: All whatsoever the Father hath (except, of course, the relation of Paternity) is the Son's; but the Father hasspiratio activa: in other words, the Holy Ghost proceeds from Him, therefore He proceeds from the Son also:“All things whatsoever the Father hath are mine;thereforeI said, He shall receive of mine, and shew it to you.”Note that this verse, too, furnishes a clear proof of the procession of the Holy Ghost from the Son, since the Son has all that the Father hath.16. Modicum, et iam non videbitis me: et iterum modicum, et videbitis me: quia vado ad Patrem?16. 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.16. Instead of ού the best supported Greek text reads οὐκέτι (no longer), and omits the words“because I go to the Father.”We are not, however, convinced that the Vulgate is wrong in retaining the words, for the next verse, where they are certainly genuine, makes it clear that our Lord must have used the words here; though, of course, it is possible that St. John did not record them.A little while.There are two probable interpretations of the two“little whiles.”According to one, the first“little while”is the short time until Christ's death, andafterthat they should not see Him; then another“little while,”namely the three days that His body was in the grave, andafterthat they should see Him risen to a glorious and immortal life. According to the other, the first“little while”is the time until the ascension, andafterthat they should see Him no longer among them on earth; the second“little while”is the time from the ascension until the day of general judgment, andafterthat they should see Him for ever, their joy no man should take from them (verse[pg 287]22), and they would require to ask Him no questions (verse 23), because all would be clear in the light of the beatific vision.We prefer the latter view; for when Christ goes on in the following verses to explain, His words, especially in verses 22 and 23, are not easily or naturally understood in the first interpretation. For, though the Apostles did rejoice after His resurrection (John xx. 20), and though that glorious event with all that it implied must have been to them a source of lasting joy, still they had very many occasions for sorrowing subsequently. Besides, we know that after His resurrection they put Him questions (Acts i. 6). Hence, we prefer to hold that the second“little while”(with the Lord a thousand years are as one day, 2 Peter iii. 8) shall terminate with the day of judgment, for then only shall they require to put Him no questions, and both body and soul shall be for ever happy.Because I go to the Father.Some connect with both the preceding members. Others, as Mald., only with the first member—you shall not see Me, because I go to the Father.17. Dixerunt ergo ex discipulis eius ad invicem: Quid est hoc quod dicit nobis: Modicum, et non videbitis me: et iterum modicum: et videbitis me, et quia vado ad Patrem?17. 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?18. Dicebant ergo: Quid est hoc quod dicit Modicum: nescimus quid loquitur.18. They said therefore: What is this that he saith, A little while? we know not what he speaketh.17, 18. The Apostles were perplexed, and did not understand. Doubtless their sorrow at the thought of His departure confused them, and in any case the meaning was not clear.19. Cognovit autem Iesus quia volebant cum interrogare et dixit eis: De hoc quaeritis inter vos quia dixi, Modicum? et non videbitis me: et iterum modicum, et videbitis me.19. 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?19. Though they had spoken only among themselves, Jesus[pg 288]knew their thoughts, and was aware of their perplexity.20. Amen, amen dico vobis: quia plorabitis et flebitis vos, mundus autem gaudebit: vos autem contristabimini, sed tristitia vestra vertetur in gaudium.20. 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.21. Mulier cum parit, tristitiam habet, quia venithora eius: cum autem pepererit puerum, iam non meminit pressurae propter gaudium, quia natus est homo in mundum.21. 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.20, 21. He compares their brief sorrow here below to that of a woman in labour, and their lasting joy to that of a mother when she has brought forth her child.22. Et vosigitur nunc quidem tristitiam habetis, iterum autem videbo vos, et gaudebit cor vestrum: et gaudium vestrum nemo toilet a vobis?22. 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.22. Applying the preceding comparison, He says: You too now in this life, the period of your travail, have sorrow; but I will see you again at the day of general judgment (or, perhaps, when their souls should enter heaven), and then your joy shall be lasting.23. Et in illo die me non rogabitis quidquam. Amen, amen dico vobis: si quid petieritis Patrem in nomine nemo dabit vobis.23. And in that day you shall not ask me anything. Amen, amen, I say to you: if you ask the Father anything in my name, he will give it you.23. In that time, when you shall enjoy the vision of God, you shall not require to put me any questions106(οὐκ ἐρωτήσετε) as just now you wished to do (verse 19), because you shall know all that you can[pg 289]desire to know. Thus in the interpretation that we have adopted, Christ, after promising the Apostles the knowledge of future things while they are here on earth (verses 13-15), goes on in the following verses (16-23) to promise them His own. society, eternal joy, and perfect knowledge in the life to come.Amen, amen, I say to you: if you ask(αἰτήσητε)the Father anything, &c. These words ought to begin a new verse, for a new subject, the efficacy of prayer, is begun. The correct Greek reading is ἄν τι (not ὅτι ὅσα ἄν), and agrees with the Vulgate,“si quid.”Most critics of the Greek text read the latter part of this verse thus:“If you ask the Father anything, He will give it you in my name.”Still we are inclined to believe that the Vulgate reading, which connects“in my name”with“ask”and not with“will give,”is correct; for immediately after (in verses 24 and 26) we have question of asking in the name of Christ. Moreover, the connection between verses 23 and 24, with the apparent antithesis:“if you ask the Father anything in my name, He will give it you. Hitherto you have not asked anything in my name,”confirms the Vulgate reading. We prefer the Vulgate reading therefore, and the sense is, that if they ask the Father anything in the name, through the merits, of Christ, He will give it; provided, of course, as St. John says in his First Epistle (v. 14) they ask according to the will of God. Hence the Church always asks through the merits of Christ:“Per Christum Dominum nostrum,”or“Per Dominum nostrum Jesum Christum,”&c.There could be no clearer proof than this verse affords of the wondrous efficacy of prayer.24. Usque modo non petistis quidquam in nomine meo: petite, et accipietis, ut gaudium vestrum sit plenum.24. Hitherto you have not asked anything in my name. Ask, and you shall receive: that your joy may be full.24. They had already indeed asked of Christ Himself; they had also asked the Father; but not in the name of Christ, as they are now bid to do. This was a new form of prayer. The Jews, when praying, begged of God to remember their Patriarchs, Abraham, Isaac, and Jacob; Christians appeal through the name and merits of Jesus Christ.[pg 290]25. Haec in proverbiis locutus sum vobis. Venit hora, cum iam non in proverbiis loquar vobis, sed palam de Patre annuntiabo vobis.25. These things I have spoken to you in proverbs. The hour cometh when I will no more speak to you in proverbs, but will show you plainly of the Father.25.In proverbs.The word translated“proverbs”is παροιμίαις, which signifies not merely proverbial, but also obscure or figurative language; and this is the sense here, as is proved by the antithesis between speaking“in proverbs”and speaking“plainly.”“These things,”then, concerning His death, His resurrection, His return to the Father, the“little whiles,”&c., He had spoken obscurely. We must hold that the words of institution of the Blessed Eucharist are not included in“these things.”They did not belong to this discourseafterthe Last Supper, but were spoken during the supper. Moreover, had they been obscure, surely three Evangelists and St. Paul would not have narrated them without some explanation.The hour cometh when I will no more speak to you in proverbs.“Hour”is the ordinary Hebraism for time. Some refer this to the next life, some to the forty days of Christ's risen life, and some to the time after Pentecost. With St. Aug. and Mald. we prefer this latter view, for the first opinion seems excluded by the next verse, where it is said they will ask of the Father during the time in question, and we know they shall not require to ask in heaven. The second opinion too (unless it be joined with the third) is improbable, for it was not till the day of Pentecost, when they were“endued with power from on high”(Luke xxvi. 49), that they were able to bear plain speaking, or that Christthrough the Holy Ghostspoke plainly to them.26. In illo die in nomine meo petetis: et non dico vobis quia ego rogabo Patrem de vobis:26. In that day you shall ask in my name: and I say not to you, that I will ask the Father for you:26.I say not to you, that I will ask the Father for you.The sense is: I need not say, I do not need to tell you, that I will ask the Father for you. This form of expression is what is called“praeteritio,”not“exclusio,”for we know that Christ is“always living to intercede for us”(Heb. vii. 25). The connection in the following verse:“For the Father Himself,”&c., shows that Christ also wished to intimate[pg 291]that such intercession on His part would not be necessary, because the Father Himself would be prompt to hear and answer their prayers. Thus they should understand that, though Christ, their advocate, was leaving them, yet they had no reason to be disheartened, since the Father unsolicited would love them and hear their prayers, because they had loved Christ, and believed Him to be the Messias sent by God.27. Ipse enim Pater amat vos, quia vos me amastis, et credidistis quia ego a Deo exivi.27. For the Father himself loveth you, because you have loved me, and have believed that I came out from God.28. Exivi a Patre, et veni in mundum: iterum relinquo mundum, et vado ad Patrem.28. I came forth from the Father, and am come into the world: again I leave the world, and I go to the Father.28. Taking up the closing words of the preceding verse, He insists upon the truth of what they have believed. For in coming into the world I did come out from God, who is My Father, and now I return to Him in leaving the world, Some commentators refer the words:“I came forth from the Father”to the eternal procession, and the following words to the mission in time; but we think the view we follow more probable; for what is here asserted is what the Apostles had already believed, and we doubt if they yet understood or believed in the eternal procession.29. Dicunt ei discipuli eius: Ecce nunc palam loqueris, et proverbium nullum dicis:29. His disciples say to him: Behold now thou speakest plainly, and speakest no proverb.29. In saying that He was about to leave the world and go to the Father, He spoke plainly, and explained their doubts of verse 17.30. Nunc scimus quia scis omnia, et non opus est tibi ut quis te interroget: in hoc credimus quia a Deo existi.30. Now we know that thou knowest all things, and thou needest not that any man should ask thee. By this we believe that thou comest forth from God.30. Seeing that He had read their thoughts (verse 19), and anticipated their inquiries, even for this reason they declare their faith in Him as the Messias and Son of God to beconfirmedand made perfect.[pg 292]31. Respondit eis Iesus: Modo creditis?31. Jesus answered them: Do you now believe?31. Christ's reply does not deny that they believe; yet insinuates, if we take it interrogatively with the Vulgate, that He had reason to doubt the firmness of the faith they boasted, as indeed He goes on to declare plainly in the following verses.32. Ecce venit hora, et iam venit, ut dispergamini unusquisque in propria, et me solum relinquatis: et non sum solus, quia Pater mecum est.32. 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.32.Houris again a Hebraism for time. This same prediction, or a similar one, is recorded by St. Matt. (xxvi. 31), and St. Mark (xiv. 27), and according to both it was made after Christ and the Apostles had left the supper room to go towards the Mount of Olives. As we observed above onxiv. 31, we think it highly improbable that this long discourse after the Last Supper was spoken in the crowded streets of Jerusalem; and if the words of SS. Matthew or Mark obliged us to hold that the prediction, recorded by those Evangelists was spoken whilst Christ and the Apostles passed along the streets, we would hold that this prediction, recorded by St. John, is a different one, and that Christ referred twice on this night to the desertion of His Apostles. In reality, however, SS. Matthew and Mark can be satisfactorily explained on the supposition that the prediction which they record was spoken outside the house where Christ and the Apostles had supped, or at some quiet spot on the way to Mount Olivet.33. Haec locutus sum vobis, ut in me pacem habeatis. In mundo pressuram habebitis: sed confidite, ego vici mundum.33. 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.33. These last discourses He had spoken to confirm their faith and afford them consolation, that so they might have peace of heart, despite the hatred of the world. Then He closes this beautiful discourse with the consoling and encouraging assurance that He was just about to conquer the world (by prolepsis He speaks of His victory as already gained). The context shows that this assurance implied that they too, through Him, should triumph over the world. For it is because His victory implied theirs that He tells them to have confidence.“For whatsoever is born of God overcometh the world: and this is[pg 293]the victory which overcometh the world, our faith”(1 John v. 4).Thus in His last words to His Apostles before His passion, at the very moment when He knew that His enemies were approaching (xv. 30), Christ confidently claims the glory of a conqueror.[pg 294]

1-4.Christ points out the violence of the persecutions which await the Apostles, and His object in forewarning them.5-7.He again consoles them, and tries to reconcile them to His departure, by telling them that it is necessary, in order that the Holy Ghost may come to them.8-15.He points out that the Holy Ghost will convince the world vv. (8-11), instruct them in what they were not yet able to learn (vv. 12-13), and give glory to Christ Himself (vv. 14-15). Hence they ought to desire the Holy Ghost's coming.16-22.He promises that after a brief absence, during which they shall have bitter sorrow, He will return to them, and their sorrow shall give place to joy.23, 24.He bids them to pray to the Father in His name, and promises that such prayer will be heard.25-28.Though He has spoken obscurely to them in this last discourse, the time is at hand when He will speak plainly—a time when they will ask the Father in His name.

1-4.Christ points out the violence of the persecutions which await the Apostles, and His object in forewarning them.

5-7.He again consoles them, and tries to reconcile them to His departure, by telling them that it is necessary, in order that the Holy Ghost may come to them.

8-15.He points out that the Holy Ghost will convince the world vv. (8-11), instruct them in what they were not yet able to learn (vv. 12-13), and give glory to Christ Himself (vv. 14-15). Hence they ought to desire the Holy Ghost's coming.

16-22.He promises that after a brief absence, during which they shall have bitter sorrow, He will return to them, and their sorrow shall give place to joy.

23, 24.He bids them to pray to the Father in His name, and promises that such prayer will be heard.

25-28.Though He has spoken obscurely to them in this last discourse, the time is at hand when He will speak plainly—a time when they will ask the Father in His name.

1. His object in foretellingthese thingswas that the Apostles might not be scandalized;i.e., might not waver in the faith amid the trials that were before them. But what are“these things”to which He refers? Some, as St. Aug., understand the reference to be to the promise of the Comforter (xv. 26, 27). Others, as Mald., to the persecutions that awaited the Apostles, because the prediction of those persecutions now would prepare the Apostles for them; nay, when those persecutions should come, they would be another proof of the omniscience, and, therefore, of the Divinity of Christ. Others, as A Lap., combine both the preceding opinions. This appears to us the correct view, for Christ has[pg 278]spoken towards the end of the preceding chapter, both of the persecutions that the Apostles were to endure, and of the Comforter, who was to come to them; and the prediction of both facts was calculated to sustain them when trials should come. On the one hand, they would not become disspirited byunexpectedreverses; on the other, they would trust in the Comforter, who had been promised.

2.They will put you out of the synagogues(or rather, synagogue)i.e.excommunicate you. Compareix. 22;xii. 42. Yea, He continues, the time is approaching when persecution will be so violent that your countrymen will think that they do a service to God by putting you to death. The mention of the synagogue proves that the reference is toJewishpersecutions. No doubt many of the Jews thought, like St. Paul (Acts xxvi. 9; 1 Tim. i. 13), that they were pleasing God by persecuting Christians. Their ignorance, however, while it extenuated, did not wholly excuse, their sin, for it was culpable. They ought to have known from Christ's words and works, and from the fulfilment of prophecy in Him, that He was the Messias, to whom, therefore, they were bound to hearken (Deut. xviii. 19), and whose religion was to perfect and supplant their own.

3. See above onxv. 21.

4.“Eorum”of the Vulgate is to be connected with“reminiscamini,”on which it depends. The comma ought to be before“eorum;”the Greek text makes this clear. As we said above on verse 1, the fact that Christ had foretold these persecutions, would be another proof of His Divinity. Moreover, since He knew that these persecutions were in store, and did not avert them, the Apostles[pg 279]ought to learn from this to bear them with resignation, inasmuch as they were not merely endured for Him, but permitted by Him.

5.But I told you not these things from the beginning.“These things,”we again understand, as in verse 1, both of the persecutions which were before them, and of the coming of the Holy Ghost to take Christ's place, and console the Apostles.

But had He not already predicted that the Apostles were to be persecuted? Had He not said:“But beware of men. For they will deliver you up in councils, and they will scourge you in their synagogues. And you shall be brought before governors and before kings for My sake, for a testimony to them and to the Gentiles”? (Matt. x. 17, 18). To this we may reply, with Mald., that He had never predicted persecution until now, and that St. Matthew, in recording, in the passage cited, the prediction of persecution, does not follow the order of time, but inserts, in connection with the mission of the Apostles to the Jews what was spoken long after, probably immediately before, Christ's ascension, when they were receiving their mission to the whole world. (Matt. xxviii. 19, 20). Or we may reply—and this answer we prefer—that although He had before predicted the persecution of the Apostles, yet He had not till now told them what He told them on this occasion; namely, that they should be excommunicated by the Jews, and that men would think they were actually honouring God in persecuting them. So that although He had before predicted persecution, still it was only now He predicted its terrible violence.

And(Gr. δε =but)now I go to him that sent me. These words are to be connected closely with the preceding. Before, He had not told them these things,butnow He is about to leave them, and there is, therefore, a special reason for His referring to the future.

And none of you asketh me: Whither goest thou?Or:“And does none of you ask Me: Whither goest thou”? Our Lord probably remained silent for a few moments after announcing His departure, in order to see if anyone would question Him further about it. Since no one[pg 280]did, He mildly reminds them in the words before us, that they are not sufficiently solicitous to learn the things that concerned Him; but, as He goes on to say in verse 6, are too much occupied with their own sorrows. No doubt, Peter had already asked Him:“Lord, whither goest Thou?”(Johnxiii. 36); and Thomas had said:“Lord, we know not whither Thou goest; and how can we know the way?”(Johnxiv. 5), but they had not persevered in asking; and at present, when He is just about to depart, they put Him no questions about the glory that was before Him, or the nature of the kingdom that awaited Him.

6.These thingswe again take, as in verses 1 and 5, to refer to the persecutions which He had predicted, and to the coming of the Holy Ghostafter His departure. That there is not question merely of persecutions predicted, is proved by the next verse, in which He goes on, in immediate connection with this (ButI tell you the truth, it is expedient to you that I go) to reconcile them to His departure. For the same reason, there is not question merely of the coming of the Holy Ghost, since that was no cause for sorrow, but of His comingin Christ's place. The prediction of persecution, and of the coming of the Holy Ghost asimplying the departure of Christ, was what filled their hearts with sorrow.

7.But.The meaning is: notwithstanding your silence (verse 5), or: notwithstanding your sorrow (verse 6),I tell you the truth: it is expedient to you that I go. This expediency arose from the free disposition of the Divine economy that the Son of God should remove from among men His visible[pg 281]presence before the Holy Ghost should come. Nothing in the nature of things necessarily required this; but God freely decreed it so.

8-11. We may take these four verses together, as the three last explain the first. Christ goes on to show why it is expedient for the Apostles that He should leave them, and that the Holy Ghost should come.And when he is come, he will convince, &c. The Greek word for“will convince”is ἐλένξει, which may mean either—(a) to rebuke, or (b) to prove a thing clearly so that it must be admitted. It is not absolutely necessary that the word be used in the same sense throughout these verses; but since there is nothing to indicate that it is used in different senses, we take it in the same sense throughout. This sense we believe to be the second just indicated, for this alone suits verses 10 and 11.

The meaning of the whole passage, then, we take to be the following:—And when the Holy Ghost is come, He will clearly prove to theunbelievingworld, principally through your preaching and miracles, its own sin, My justice, and its own condemnation. Its own sin of incredulity, which is proved by the fact that the children of this wicked world did not believe in Me (verse 9); My justice, which is proved by the fact that I go to God to reign with Him for ever, so that men shall see Me no more; its own condemnation, which is shown to be certain by the fact that its prince, the devil, is already condemned. Christ's victory over the devil at His death implied the condemnation of the devil's kingdom, the world. And as Christ's death was so near, the devil might be said to be already condemned.

If it be objected to our interpretation that, since there is question in verses 9 and 11 of theworld'ssin and condemnation, so there must be question of the world's justice in verse 10, we reply that Christ makes it sufficiently clear that He is speaking in verse 10 of His own justice by the words He adds:“Because I go to the Father, and you shall see Me no longer.”

If it be objected that the Holy Ghost did not prove to the world its own sin, nor Christ's justice, nor its own condemnation, we reply that He did, though the world in many of its children closed its eyes to the proof;Oculos habent et non videbunt. (Ps. cxiii. 5.) The world saw in the sanctity of the Christian religion, in the miracles wrought by Christ's followers, in the power of the Apostles and their successors over devils and those possessed by devils, what ought to have convinced it of Christ's Divinity, and of its own sin and inevitable condemnation.

12.I have yet many things.Among these many things which they were not yet able to bear were, probably, the nature of His earthly kingdom, and the abrogation of the Jewish Law, in as far as it was judicial and ceremonial. As Jews who had grown up imbued with deepest reverence for the Mosaic Law, the Apostles were naturally slow to believe that it was to be abrogated; and immediately before St. Peter received Cornelius into the Church as the first-fruits of the Gentile world, he had to be taught by a vision from heaven that the Jewish distinction between clean and unclean meats was no longer to exist. (Acts x. 10-16.) And as to the nature of Christ's earthly kingdom, the Apostles in common with the rest of their race still hoped that the Messias would establish a mighty Jewish empire, and restore Israel to a foremost place among the nations. Even on Ascension day they still cherished this hope, as we learn from the Acts:“Lord, wilt Thou at this time restore again the kingdom to Israel?”(Acts i. 6).

13.But when he, the Spirit of truth, is come.Though you are now unable to bear these truths, you shall be taught them all by the Holy Ghost. The Greek forwill teach(docebit) is ὀδηγήσει, which means to lead on the way, to conduct; and the sense, therefore, is: He shallguideyou intoall the truth(which I have still to tell you, but which you are now unable to bear). We are not to suppose that the Apostles were taught all the truth on the day of Pentecost; the revelation was vouchsafed gradually, and[pg 283]at their death the deposit of faith was complete.101Since the Apostles' time, doctrines and dogmas have, indeed, been more fully drawn out and developed, but no new doctrines have been revealed. This follows clearly from the words we are considering; for it was to the Apostles, to those same men who were now unable to bear it, that the Holy Ghost was to teach thewholetruth.

The promise here made to the Apostles, that they should be taught the whole truth by the Holy Ghost, while it regarded themdirectly, regarded the whole Church indirectly; for it is to them as Apostles, appointed to teach the whole Church, that Christ speaks:“I have chosen you, and have appointed you, that you should go, and should bring forth fruit, and your fruit should remain”(Johnxv. 16). And in the solemn prayer to the Father, with which this discourse concludes, He prays the Father:“Sanctify them (the Apostles) in (the) truth.... And not for them only do I pray, but for them also who, through their word, shall believe in me.”So that the Apostles first, and through them the Church of Christ, received the whole truth from the Holy Ghost.102

For he shall not speak of himself.These words give a reason why the Holy Ghost shall teach the truth. No other reason than His own Divinity and essential truthfulness was necessary; but, as the Apostles did not yet understand that this new Comforter was Divine, Jesus vouchsafes another reason to convince them of His truthfulness. This other reason is, that the Holy Ghost shall speak to them, not what has been excogitated or invented by Himself, but what he received from the Son of God in His eternal procession. Doubtless the Apostles did not yet know much about the mystery of the Divine procession; still they could gather from these words that the new Comforter was to announce to them the truth, as Christ's legate, and this was enough.

But what things soever he shall hear, he shall speak.A Divine Person[pg 284](unless He were possessed of two natures, like Jesus Christ) cannot be conceived to acquire anything except in His procession; for once He is a Divine Person He is infinite, and can receive nothing that He does not already possess. Hence whatever the Holy Ghostheard, He heard from all eternity, in proceeding from the Father and the Son.103Yet, though the Holy Ghost heard and hears from all eternity, thefuturetense“shall hear”is used because there is question of knowledgeto be manifested in the future.104

And the things that are to come he shall shew you.Hence the Holy Ghost was to confer the gift of prophecy on the Apostles. As evidence that He conferred this gift upon them, see Acts xx. 29; St. Jude 17, 18, and The Apocalypse.

14.He shall glorify me. because he shall receive of mine(ἐκ τοῦ ἐμοῦ),and shall shew it to you.

The Holy Ghost gave glory to Christ before men by showing that Christ was the Messias and Saviour of the world. This He did principally through the Apostles, by imparting to them (in so far it was necessary or useful for them) the knowledge which He had received from the Son, and especially, as the context here (verse 16) proves, the knowledge of future things. In the words,“He shall receive of mine,”we refer“mine”to the Son's knowledge, which, however,in realitydoes not differ in a Divine Person from His essence.105

As we remarked already on verse 13, a Divine Person (having no other nature than the Divine), cannot be conceived to receive anything except in His procession; and hence when the Holy Ghost is here said to receive from the Son, we have a convincing proof thatHe proceeds from the Son.

The schismatical Greeks attempted in two ways to get rid of the argument that is thus afforded for the procession of the Holy Ghost from the Son.

(a) First, they supplied πατρός after τοῦ ἐμοῦ, and thus represented Christ as saying that the Holy Ghost should receive from the Father. Hence they concluded that He proceeds only from the Father. But we say in reply—(1) that it is against the rules of Greek syntax that the possessive pronoun τοῦ ἐμοῦ should refer to a word not expressed in the phrase. (2) That all the fathers, Greek as well as Latin, referred τοῦ ἐμοῦ towhat is in the Sonand not to the Father. (3) The context here Proves that τοῦ ἐμοῦ does not refer to the Father. For in verse 15 we have the pronoun repeated in the plural:“All things whatsoever the Father hathare mine(ἐμά ἐστιν). Therefore I said, he shall receive ofmine,”and it is plain that in both instancesminerefers to the same thing; hence not to the Father, but to what is in the Son, communicated from the Father.

(b) Equally inadmissible is the other interpretation by which it was attempted to explain away this text. According to this second view, Christ's words would mean: The Holy Ghost shall glorify Me because He shall receive of Minefrom My Father, and shall show it to you. But there is nothing to justify this insertion of the words“from My Father;”on the contrary, the whole context points to the fact that the Holy Ghost is to receive what is the Son's (of mine)from the Son Himself. For since the Holy Ghost in reality glorified the Father and Himself as well as the Son, when we find it here stated that He shall glorify the Son,becauseHe shall receive of Him, the natural inference is, that He receives from Him directly, and not merely through the Father. Besides, when the text distinctly states that the Holy Ghost shall receive of the Son, it is wholly arbitrary and really not an interpretation of the words at all to say that He receives of the Sonthrough the Father, and not directly of the Son Himself.

Hence the words of this verse plainly mean that the Holy Ghost receives from the Son, and consequently, as we saw above on verse 13, afford a proof that He proceeds from the[pg 286]Son, just as those of xv. 26 prove that He proceeds from the Father. He proceeds, therefore, as our faith professes, Ex PatreFilioque.

15.Therefore I said, he shall receive, &c. The present (λαμβάνει) is the more probable reading, but it is used for the future, so that the Vulgate gives the meaning. This verse is variously connected with the preceding, even by Catholic commentators. We believe that Christ is here proving what He has just said, namely, that the Holy Ghost should receive of Him. The proof is this: All whatsoever the Father hath (except, of course, the relation of Paternity) is the Son's; but the Father hasspiratio activa: in other words, the Holy Ghost proceeds from Him, therefore He proceeds from the Son also:“All things whatsoever the Father hath are mine;thereforeI said, He shall receive of mine, and shew it to you.”Note that this verse, too, furnishes a clear proof of the procession of the Holy Ghost from the Son, since the Son has all that the Father hath.

16. Instead of ού the best supported Greek text reads οὐκέτι (no longer), and omits the words“because I go to the Father.”We are not, however, convinced that the Vulgate is wrong in retaining the words, for the next verse, where they are certainly genuine, makes it clear that our Lord must have used the words here; though, of course, it is possible that St. John did not record them.

A little while.There are two probable interpretations of the two“little whiles.”According to one, the first“little while”is the short time until Christ's death, andafterthat they should not see Him; then another“little while,”namely the three days that His body was in the grave, andafterthat they should see Him risen to a glorious and immortal life. According to the other, the first“little while”is the time until the ascension, andafterthat they should see Him no longer among them on earth; the second“little while”is the time from the ascension until the day of general judgment, andafterthat they should see Him for ever, their joy no man should take from them (verse[pg 287]22), and they would require to ask Him no questions (verse 23), because all would be clear in the light of the beatific vision.

We prefer the latter view; for when Christ goes on in the following verses to explain, His words, especially in verses 22 and 23, are not easily or naturally understood in the first interpretation. For, though the Apostles did rejoice after His resurrection (John xx. 20), and though that glorious event with all that it implied must have been to them a source of lasting joy, still they had very many occasions for sorrowing subsequently. Besides, we know that after His resurrection they put Him questions (Acts i. 6). Hence, we prefer to hold that the second“little while”(with the Lord a thousand years are as one day, 2 Peter iii. 8) shall terminate with the day of judgment, for then only shall they require to put Him no questions, and both body and soul shall be for ever happy.

Because I go to the Father.Some connect with both the preceding members. Others, as Mald., only with the first member—you shall not see Me, because I go to the Father.

17, 18. The Apostles were perplexed, and did not understand. Doubtless their sorrow at the thought of His departure confused them, and in any case the meaning was not clear.

19. Though they had spoken only among themselves, Jesus[pg 288]knew their thoughts, and was aware of their perplexity.

20, 21. He compares their brief sorrow here below to that of a woman in labour, and their lasting joy to that of a mother when she has brought forth her child.

22. Applying the preceding comparison, He says: You too now in this life, the period of your travail, have sorrow; but I will see you again at the day of general judgment (or, perhaps, when their souls should enter heaven), and then your joy shall be lasting.

23. In that time, when you shall enjoy the vision of God, you shall not require to put me any questions106(οὐκ ἐρωτήσετε) as just now you wished to do (verse 19), because you shall know all that you can[pg 289]desire to know. Thus in the interpretation that we have adopted, Christ, after promising the Apostles the knowledge of future things while they are here on earth (verses 13-15), goes on in the following verses (16-23) to promise them His own. society, eternal joy, and perfect knowledge in the life to come.

Amen, amen, I say to you: if you ask(αἰτήσητε)the Father anything, &c. These words ought to begin a new verse, for a new subject, the efficacy of prayer, is begun. The correct Greek reading is ἄν τι (not ὅτι ὅσα ἄν), and agrees with the Vulgate,“si quid.”Most critics of the Greek text read the latter part of this verse thus:“If you ask the Father anything, He will give it you in my name.”Still we are inclined to believe that the Vulgate reading, which connects“in my name”with“ask”and not with“will give,”is correct; for immediately after (in verses 24 and 26) we have question of asking in the name of Christ. Moreover, the connection between verses 23 and 24, with the apparent antithesis:“if you ask the Father anything in my name, He will give it you. Hitherto you have not asked anything in my name,”confirms the Vulgate reading. We prefer the Vulgate reading therefore, and the sense is, that if they ask the Father anything in the name, through the merits, of Christ, He will give it; provided, of course, as St. John says in his First Epistle (v. 14) they ask according to the will of God. Hence the Church always asks through the merits of Christ:“Per Christum Dominum nostrum,”or“Per Dominum nostrum Jesum Christum,”&c.

There could be no clearer proof than this verse affords of the wondrous efficacy of prayer.

24. They had already indeed asked of Christ Himself; they had also asked the Father; but not in the name of Christ, as they are now bid to do. This was a new form of prayer. The Jews, when praying, begged of God to remember their Patriarchs, Abraham, Isaac, and Jacob; Christians appeal through the name and merits of Jesus Christ.

25.In proverbs.The word translated“proverbs”is παροιμίαις, which signifies not merely proverbial, but also obscure or figurative language; and this is the sense here, as is proved by the antithesis between speaking“in proverbs”and speaking“plainly.”“These things,”then, concerning His death, His resurrection, His return to the Father, the“little whiles,”&c., He had spoken obscurely. We must hold that the words of institution of the Blessed Eucharist are not included in“these things.”They did not belong to this discourseafterthe Last Supper, but were spoken during the supper. Moreover, had they been obscure, surely three Evangelists and St. Paul would not have narrated them without some explanation.

The hour cometh when I will no more speak to you in proverbs.“Hour”is the ordinary Hebraism for time. Some refer this to the next life, some to the forty days of Christ's risen life, and some to the time after Pentecost. With St. Aug. and Mald. we prefer this latter view, for the first opinion seems excluded by the next verse, where it is said they will ask of the Father during the time in question, and we know they shall not require to ask in heaven. The second opinion too (unless it be joined with the third) is improbable, for it was not till the day of Pentecost, when they were“endued with power from on high”(Luke xxvi. 49), that they were able to bear plain speaking, or that Christthrough the Holy Ghostspoke plainly to them.

26.I say not to you, that I will ask the Father for you.The sense is: I need not say, I do not need to tell you, that I will ask the Father for you. This form of expression is what is called“praeteritio,”not“exclusio,”for we know that Christ is“always living to intercede for us”(Heb. vii. 25). The connection in the following verse:“For the Father Himself,”&c., shows that Christ also wished to intimate[pg 291]that such intercession on His part would not be necessary, because the Father Himself would be prompt to hear and answer their prayers. Thus they should understand that, though Christ, their advocate, was leaving them, yet they had no reason to be disheartened, since the Father unsolicited would love them and hear their prayers, because they had loved Christ, and believed Him to be the Messias sent by God.

28. Taking up the closing words of the preceding verse, He insists upon the truth of what they have believed. For in coming into the world I did come out from God, who is My Father, and now I return to Him in leaving the world, Some commentators refer the words:“I came forth from the Father”to the eternal procession, and the following words to the mission in time; but we think the view we follow more probable; for what is here asserted is what the Apostles had already believed, and we doubt if they yet understood or believed in the eternal procession.

29. In saying that He was about to leave the world and go to the Father, He spoke plainly, and explained their doubts of verse 17.

30. Seeing that He had read their thoughts (verse 19), and anticipated their inquiries, even for this reason they declare their faith in Him as the Messias and Son of God to beconfirmedand made perfect.

31. Christ's reply does not deny that they believe; yet insinuates, if we take it interrogatively with the Vulgate, that He had reason to doubt the firmness of the faith they boasted, as indeed He goes on to declare plainly in the following verses.

32.Houris again a Hebraism for time. This same prediction, or a similar one, is recorded by St. Matt. (xxvi. 31), and St. Mark (xiv. 27), and according to both it was made after Christ and the Apostles had left the supper room to go towards the Mount of Olives. As we observed above onxiv. 31, we think it highly improbable that this long discourse after the Last Supper was spoken in the crowded streets of Jerusalem; and if the words of SS. Matthew or Mark obliged us to hold that the prediction, recorded by those Evangelists was spoken whilst Christ and the Apostles passed along the streets, we would hold that this prediction, recorded by St. John, is a different one, and that Christ referred twice on this night to the desertion of His Apostles. In reality, however, SS. Matthew and Mark can be satisfactorily explained on the supposition that the prediction which they record was spoken outside the house where Christ and the Apostles had supped, or at some quiet spot on the way to Mount Olivet.

33. These last discourses He had spoken to confirm their faith and afford them consolation, that so they might have peace of heart, despite the hatred of the world. Then He closes this beautiful discourse with the consoling and encouraging assurance that He was just about to conquer the world (by prolepsis He speaks of His victory as already gained). The context shows that this assurance implied that they too, through Him, should triumph over the world. For it is because His victory implied theirs that He tells them to have confidence.“For whatsoever is born of God overcometh the world: and this is[pg 293]the victory which overcometh the world, our faith”(1 John v. 4).

Thus in His last words to His Apostles before His passion, at the very moment when He knew that His enemies were approaching (xv. 30), Christ confidently claims the glory of a conqueror.

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