Chapter 16

Chapter XVI.

1. (Verse 1.). These things I have spoken to you etc. Here, fifth, he arms his disciples for patience, so that they may not fail on account of tribulations, but endure them; therefore he says: These things I have spoken to you, that you may not be scandalized: because, as Gregory says, "arrows that are foreseen strike less forcefully, and we endure the evils of the world more tolerably if we are fortified against them by the shield of foresight." Therefore he forearms them concerning future tribulation.

2. (Verse 2.). They will put you out of the synagogues: Acts 8: "There arose a great persecution against the Church which was at Jerusalem, and they were all dispersed through the regions of Judea and Samaria." And the reason for this bitter persecution is added: But the hour comes, that whoever kills you will think that he is offering service to God. That hour was the time of the preaching of the Apostles; then, by killing them, they thought they were doing well; whence there is an example in Paul, Acts 9, who "asked for letters from the chief priests to Damascus, that if he found any" etc. But such thinking has its origin in unbelief; and therefore he says:

3. (Verse 3.). And these things they will do to you, because they have not known the Father nor me, that is, on account of ignorance and unbelief. There is an example in Paul, 1 Timothy 1: "I was a blasphemer and a persecutor and injurious, but I did it ignorantly in unbelief." Against these evils, therefore, he arms the disciples by foretelling them; whence he says:

4. (Verse 4.). But these things I have spoken to you, that when the hour of them shall come , in which they will persecute you, you may remember that I told you. Remembrance and memory of the words of God avails greatly for enduring all evils; conversely, forgetfulness is harmful: therefore Deuteronomy 8: "Beware lest you forget the Lord your God and neglect his commandments." The recollection of God's words raises up and directs a person; whence it is said in Matthew 26: "Peter remembered the word of Jesus, and going out, wept bitterly"; the Psalm: "All the ends of the earth shall remember and shall be converted to the Lord."

QUESTIONS.

5. Question I. But it is asked here first concerning what he says: They have not known me; it is asked whether the Pharisees themselves knew Christ.

That they did, it seems:

1. Because it is said in Matthew 21 in the parable of the vineyard: Those husbandmen said: This is the heir: come, let us kill him.

2. Likewise, in the text it is said: But now they have both seen and hated both me and my Father: therefore they knowingly hated him.

But against this: I. Because Acts 3: And now, brethren, I know that you did it through ignorance, as did also your rulers: therefore the rulers killed Christ through ignorance: therefore they did not know him.

2. Likewise, 1 Corinthians 2: If they had known, they would never have crucified the Lord of glory: therefore they did not know Christ.

I respond: It must be said that Christ was both God and the Messiah, that is, the prince promised in the Law. It must be said, therefore, that the wicked Jews knew that he was the Christ promised to them, and that he was truthful and innocent; but that he was the Son of God, they did not know. For because they attacked the truth they had recognized, wishing to show that he was neither good nor holy, they were therefore blinded, so that they did not recognize the Divinity in him whose humanity they hated.

What is said, therefore, either that they knew or that they did not, the knowledge must be referred to different objects known.

Others refer it to different times, that in the beginning they knew, but afterwards, by attacking through malice, they were blinded.

6. Question II. Likewise, there is a question about what he says: If I had not come and had not spoken to them, they would not have sin.

1. Therefore, according to this reasoning, those who do not hear and do not believe are not condemned for unbelief; which is manifestly false, because no one is saved without faith.

2. Likewise, according to this, the Tyrians and Sidonians, who did not believe, will not be condemned: which is manifestly false by the testimony of the Gospel.

I respond: It must be said that by way of eminence, different kinds of sins are given to be understood under the general name of sin, but chiefly among others the sin against the Holy Spirit, which is purely sin, admitting no excuse. By the name of sin, therefore, is understood here the sin against the Holy Spirit, which was added to the sin of unbelief: and this the Jews would not have had, but would only have remained in unbelief, if the Lord had not manifested himself to them through open signs.

7. Question III. Likewise, there is a question about what he says: If I had not done among them the works that no one else did, etc.

1. This seems false, because we read of greater and more wondrous signs in the Old Testament. For we read that the Red Sea was divided, and the Jordan, that men were fed from heaven for forty years, that the dead were raised, and many such things.

2. Likewise, the Lord himself says: He who believes in me will do greater things than these: therefore the sign of works was not a certain sign nor a singular one that he was the Christ.

To this the Gloss responds that it is not understood of miraculous works, but of wondrous works, such as that a woman encompassed a man, and that he was born of a Virgin, and similar things.

But that does not solve it, because these things were not known to them.

Therefore it must be said otherwise: either that this is said with respect to the multitude and diversity of works, because no one had ever performed so many miracles, and so varied and diverse, as Christ did.

Or emphasis must be placed on what he says: I had done, which no one else did, because no other was God, but miracles were done at his invocation: Christ, however, did them as one who was omnipotent.

8. Question IV. Likewise, there is a question about what he says: They have now both seen and hated me and my Father.

Against this: 1. Because, as Augustine says, "no one's conscience can hate God" — how then did they hate the Father?

2. Likewise, no one hates except what he knows; but He Himself says that they have not known the Father, both now and in many places; therefore they did not hold God in hatred.

To this the response is twofold: first, hatred must be distinguished: for there is true hatred, which consists in the opposition of the affections against someone, and in this way no one can hate God. And there is interpretive hatred, when someone conducts himself in the manner of one who hates. Thus someone is said to hate his own soul when he acts against his own salvation; thus also one is said to hate God when he opposes His will.

Otherwise it is said that God can be considered as the highest good, from whom every good comes; and He can be considered as just in His works. No one can hate God nor does anyone hate Him in Himself; yet one hates Him insofar as He is just.

1. As to what is objected from Augustine, it must be said that Augustine retracts that statement; nevertheless that statement is true if hatred is taken as it has been explained above.

2. As to the objection that they did not know Him: it must be said that there is knowledge of certitude and clarity through the species, and by this no one knows God unless he is a comprehensor. And there is knowledge of certitude but through an enigma; and by this no one knows God unless he is faithful. And there is knowledge of estimation, and by this the unfaithful and many wicked people know Him. And thus they knew the Father and consequently can hate Him.

9. Question V. Likewise, there is a question about what He says: The hour comes when everyone who kills you will think he is offering service to God.

Therefore according to this, those who were killing the Apostles were killing with good intention; therefore they were meriting.

If you say that it could not be done with good intention, that is false, because things evil in genus, which are not evil in themselves, can be done well; and such is killing.

I respond: It must be said that certain works can in no way be done well, such as lying, as Augustine says, because "as soon as they are named they are joined to evil," as the Philosopher says. But certain works can immediately be done well when good intention is present, as are those good in genus. Certain works are not made good by intention alone, unless there is present a cause and due order, and such are killing and similar acts. Whence whenever a man kills another for God, unless there is present the order of judgment and a cause, it is in no way done well. In such a manner it was done against the Apostles, because just cause and due inquiry were lacking.

Third, concerning the expectation of hope, three things are set forth.

10. But these things I told you from the beginning etc. Above, the Lord by the word of instruction confirmed the disciples in faith and in love; in this part he intends to confirm them in the expectation of hope, consoling them in many ways against the disturbance and desolation over his departure. And this third part is divided according to a threefold kind of consolation. The first consolation is from the sending of the Holy Spirit; the second, from the visitation of the Son, and is treated there: A little while, and you shall not see me; the third is from the hearing of the Father, there: Amen, amen I say to you: If you ask the Father anything, etc.; so that the whole Trinity may thus console the soul. The first consolation is for giving understanding; the second, for joy; the third, for peace and confidence. The first regards the rational power; the second, the concupiscible power; the third regards the irascible power.

First he consoles the disciples by the sending of the Holy Spirit.

First, therefore, he consoles them concerning the sending of the Holy Spirit, and this consolation is described in the following manner. First is set forth the desolation of the disciples; second, the promise of the Holy Spirit; third, the office of the one sent; fourth, the source of the sending.

(Vers. 5.). He therefore first sets forth the desolation of the disciples on the occasion of his departure, on account of which he had also given the aforementioned admonitions; therefore he says:

11. These things I did not tell you from the beginning, namely the things foretold about the sending of the Holy Spirit and your persecution: because I was with you, consoling you by my presence, and therefore I was not telling you sorrowful things; whence Matthew 9: "The children of the bridegroom cannot mourn, as long as the bridegroom is with them." And now I go to him who sent me, namely to the Father; therefore I foretell these things to you. And from this departure the disciples had become not diligent, but sorrowful; whence he says: And none of you asks me: Where are you going? They were hearing and not understanding and were neglecting to inquire, and this was because of sorrow.

12. (Vers. 6.). But because I have spoken these things to you, sorrow has filled your heart: in which is signified the abundance of sorrow, because they were considering only the absence and not the fruit of the absence. Against this is said in 1 Thessalonians 4: "Do not be sorrowful as others who have no hope." Such are filled with sorrow; 2 Corinthians 2: "Console him, lest perhaps such a one be swallowed up by more abundant sorrow"; Lamentations 3: "He has filled me with bitterness, he has made me drunk with wormwood."

13. (Vers. 7.). But I tell you the truth etc. Here the second point is touched upon, namely the promise of the Holy Spirit, which is fulfilled in his departure, from which they ought to be consoled: therefore he says: But I the truth etc., as if to say: thus you are saddened, but on the contrary you ought to be consoled by the departure. It is expedient for you that I go: and the reason is given: For if I do not go away, the Paraclete will not come to you. And the reason for this is: because unless you have been made desolate, you will not be consoled; Matthew 5: "Blessed are those who mourn, for they shall be comforted." Bernard: "Divine consolation is too delicate and is not given to those who possess another." But if I go away, I will send him to you: because, when visible consolation has been withdrawn, the invisible Consoler will be given to you; Isaiah 28: "Whom shall he teach knowledge? And whom shall he make to understand the message? Those weaned from milk, those drawn from the breasts." And the reason for this is given in Hebrews 5: "Everyone who partakes of milk is unskilled in the word of justice; for he is a little child."

14. (Vers. 8.). And when he comes. Here the third point is touched upon, namely the office of the Holy Spirit, both by comparison to the worldly, and this is to convict; and by comparison to the good, and this is to teach. Therefore he expresses the office by comparison to the wicked, when he says: And when he comes, he will convict the world of sin and of justice and of judgment. And the Savior himself explains:

15. (Vers. 9.). Of sin indeed, because they did not believe in me: and this is the sin of unbelief, concerning which above in chapter 8: "You shall die in your sin; for if you do not believe that I am, you shall die in your sin."

16. (Vers. 10.). Of justice indeed, because I go to the Father, and you shall see me no longer: The Gloss: "Not of justice which they have done, but which they refuse to imitate." And this is the justice of faith, which believes what it does not see; therefore he says: Because I go to the Father etc.; and then you believe, because "faith is the substance of things hoped for" etc., Hebrews 11. And this is justice, namely of faith, through which the just man is saved: Romans 3: "We reckon that a man is justified by faith without the works of the Law."

17. (Vers. 11.). Of judgment indeed, because the prince of this world has already been judged; above in chapter 12: "Now is the judgment of the world; now shall the prince of this world be cast out."

18. It can, however, be explained otherwise. For to convict the world is to make manifest to the world, according to that passage in Ephesians 5: "The things that are reproved by the light are made manifest." Through the coming of the Holy Spirit, three things were made manifest to the world: sin, justice, and judgment: the sin of the world, the justice of Christ, the judgment of the devil. And the reason for these three is: because Christ was the redeemer of the world, the devil the deceiver, and the world was held captive by the devil on account of the sin of unbelief; Ephesians 6: "Against the rulers of the world of these darknesses."

And concerning this sin, the Holy Spirit convicts the world: while He shows it its own unbelief, He convicts of sin. And the text agrees with this, saying: Of sin, because they did not believe.

Christ truly redeemed the world by His justice. For because He was just and did not deserve to suffer, by suffering for the world He saved it; and in attestation of this justice He was exalted to the right hand of the Father. And the text agrees with this: Of justice, namely mine, because I go to the Father, through exaltation, and this by the merit of justice; Philippians 2: "He humbled Himself, being made obedient unto death, even the death of the cross. Wherefore God also exalted Him and gave Him a name which is above every name."

The devil, however, unjustly held the world and unjustly fought against Christ; therefore he was judged, because he lost dominion over the human race. And the following text agrees with this: Of judgment indeed, because the prince of this world is already judged, that is, in the cause of the Savior he was found guilty. Let the text therefore be read thus: He will convict the world of sin, namely its own, Because they did not believe, etc.; of justice, namely mine, because I go to the Father, in testimony of this; of judgment, namely of the devil, because the prince of this world is already judged.

Thus He determined His office toward the worldly; then He adds His office toward the disciples, and this is to teach, because they could not be fully taught in the presence of Christ; therefore He says:

19. (Vers. 12.). I have yet many things to say to you, but you cannot bear them now: and the reason for this was that they were still carnal: whence 1 Corinthians 3: "I could not speak to you as to spiritual, but as to carnal. For you were not yet able, nor indeed are you yet able." But this carnality was to be removed through the coming of the Holy Spirit; therefore He adds:

20. (Vers. 13.). But when that Spirit of truth shall come, He will teach you all truth: whence 1 John 2: "The anointing will teach you concerning all things." And that He teaches truth, He shows by this, that He speaks not from Himself, but from another: therefore He says: For He does not speak from Himself, as does the devil, who "is a liar and the father thereof," above in chapter eight: "When he speaks a lie, he speaks from his own." But whatever He shall hear, He shall speak, therefore He will speak true things; above in chapter eight: "He who sent Me is truthful, and the things I have heard from Him, these I speak." Nor will He teach truth only concerning past things, but also concerning future things: whence: And the things that are to come He will announce to you: whence 1 Timothy 4: "The Spirit manifestly says that in the last days some will depart from the faith."

21. (Vers. 14.). He will glorify me. Here the fourth point is touched upon, namely the principle of the Holy Spirit: and this indeed is not only the Father, but also the Son; and therefore, just as the Son, because He proceeds from the Father, glorifies the Father in His works, from whom He is, so also the Holy Spirit glorifies the Son. For this reason He says: He will glorify me: and the reason is given: Because He will receive of mine and will announce it to you. Since the Holy Spirit is supremely simple, He is whatever He has; therefore if He receives anything from the Son, He receives the whole, and thus it follows that He proceeds from the Son. But lest you believe from this that He proceeds from Him alone, or from Him principally: therefore He shows that He proceeds from Him, together with proceeding from the Father. For this reason He adds:

22. (Vers. 15.). All things that the Father has are mine: below in chapter seventeen: "All mine are yours, and yours are mine." Therefore I said: Because He will receive of mine and will announce it to you: of mine, which nevertheless I received from the Father. Thus the Holy Spirit declares the Son, from whom He proceeds, just as the Son also declares the Father; above in chapter one: "The Only-begotten Son, who is in the bosom of the Father, He has declared Him."

QUESTIONS.

23. Question I. But the question is raised here first concerning what He says: None of you asks me: Where are you going?

To the contrary: Above in chapter thirteen: Peter says to Him: Lord, where are you going?

I respond: It must be said that the Lord was going to the ignominy of the Passion, and He was going to the glory of the Resurrection; and when He previously spoke of going to the Passion, Peter asked: Where are you going? But now He wishes to tell them that He is going to the glory of the Resurrection; whence: I go to Him who sent me. And they were so troubled about the journey to the Passion that they thought nothing of the glory. Therefore they did not ask about this; but the Lord wished that they would ask, so that He might console them.

24. Question II. Likewise the question is raised concerning what He says: If I do not go away, the Paraclete will not come to you.

It seems from this that Christ was not omnipotent, because He could not give the Spirit unless He personally went away.

If you say that this was not on account of Christ's lack of power, but on account of the disciples' unfitness, against this is the fact that Christ's presence rather disposed toward grace than impeded it, which is evident because before the coming of Christ there was not the time of grace, but after. It is answered that they were impeded because they loved Him carnally; but this is of no avail, because in that love they did not sin; therefore it was not repugnant to grace, whence it remained together with charity. If you say that it is not repugnant as incompatible, but nevertheless as impeding, this is of no avail, because when someone loves another both sensibly and spiritually, he loves more fervently, since natural love intensifies spiritual love.

I respond: It must be said that for a threefold reason the Holy Spirit was not given before the ascension of Christ. One reason is on the part of the recipients, because, consoled sensibly by the bodily presence of Christ, they did not desire another consolation. But God does not will His gifts to be despised, and therefore He does not give except to those who merit them: therefore it was necessary for Christ to be separated from them. Another reason is on the part of the sender, because it is not fitting for a wretched one to endow his servants unless he himself appears glorious: therefore it is said above in the seventh chapter: The Spirit was not yet given, because Jesus was not yet glorified.

The third reason is on the part of both, because enmities still remained between us and God; and therefore it was first necessary for reconciliation to take place before the gift of the Holy Spirit. Therefore it was necessary for Christ to suffer before the Holy Spirit could be sent.

25. Question III. Likewise there is a question about what he says, that when the Spirit comes, he will teach you all truth.

1. First, it seems incorrect to say he will teach: because to teach is an act of wisdom, and wisdom is appropriated to the Son, not to the Holy Spirit.

2. Likewise, how will he teach all truth? According to this it would seem that the Apostles knew geometry and all the arts: and that is false, because they even had poor knowledge of grammar: whence the Apostle said: Even if I am unskilled in speech, yet not in knowledge, Second Corinthians chapter eleven.

I respond: It must be said that to teach belongs to the whole Trinity, yet it is sometimes attributed to the Son, sometimes to the Holy Spirit: because knowledge is twofold, namely of speculation, and this is attributed to the Son; and of experience and devotion, and this is attributed to the anointing of the Holy Spirit: and it is of this that he speaks here.

2. And through this the solution to what follows is clear. For he does not mean all truth without qualification, but according to piety ; and this is the truth necessary for salvation, which the Apostles fully knew.

Or it must be said that he does not understand this according as all distributes for individuals of the kinds, but for kinds of individuals ; for there is the truth of doctrine, of life, and of justice, and these he taught. Concerning the truth of doctrine; Matthew chapter twenty-two: Master, we know that you are truthful and teach the way of God in truth. Concerning the truth of life; Isaiah chapter thirty-eight: Remember, O Lord, how I have walked before you in truth.

Concerning the truth of justice; Proverbs chapter eighteen: To show partiality in judgment is not good, so that you turn aside from the truth of judgment.

26. Question IV. There is a question about what he says: He will receive from what is mine.

1. This seems false: because, if the Holy Spirit is God, and God can have nothing new, then He can receive nothing further. What then does it mean when he says: He will receive from what is mine?

2. Likewise there is a question about the Lord's reasoning: Therefore he said, He will receive from what is mine, because all things that the Father has are mine.

Either all things is distributed with respect to essential attributes, or with respect to personal properties: if with respect to personal properties, it is false, because the Son does not have innascibility. If with respect to essential attributes: but from this it does not follow that if the Holy Spirit proceeds from the Father, He therefore proceeds from the Son, because to proceed is personal: by the same reasoning the Holy Spirit could say of the Son: He will receive from what is mine, because all things that the Father has, the Holy Spirit has.

To these objections the Greeks respond that there is a twofold procession of the Holy Spirit, namely eternal and temporal: as regards the eternal, He proceeds from the Father alone, and thus receives from the Father and not from the Son: as regards the temporal, He proceeds from the Son: in testimony of which it is said: He will receive, because He proceeds temporally. And they take the basis for their error from this word of the Lord: because the Lord sometimes says that He will send the Holy Spirit, but never says that He proceeds from Himself, always that He proceeds from the Father.

But nevertheless, with all due respect to them, they say nothing of substance, because, as is clear from this text, the Holy Spirit receives from the Son. What does He receive? Whatever He receives, this is nothing other than Himself, since He is supremely simple: therefore if He receives Himself, how can He receive in time and not be temporal?

Therefore it must be said that the Holy Spirit proceeds from the Son eternally and is temporally sent into creation.

1. As to the fact that it says He will receive, the response is given in the Gloss: "That eternity comprehends all time on account of its diverse properties; whence it is said in the future tense He will receive, not because He receives something new, but because He does not cease." It must be said, however, that He will receive is the same as if it said: He will show that He has received.

2. To the other objection it must be said that this is not a compelling reason why the Holy Spirit proceeds from the Son: but it is the reason for the statement, namely how He had said: He will receive from what is mine, not because from His own, excluding the Father, but because together with the Father. Whence it was said for the same reason by which it is said: All things that the Father has are mine.

Second, He consoles the disciples by the promise of His visitation.

27. A little while, and you will no longer see me. This is the second part of the chapter, in which He consoles them by the promise of His visitation, and He proceeds in this part according to this method. First is set forth the promise of Christ's visitation; second, the doubt of the disciples: third, the explanation of the doubt; fourth, the exemplification: fifth, the application of the example.

(Vers. 16.). He therefore first promises a visitation after his departure; for this reason he says: A little while, and you shall not see me, because, namely, I shall depart from you; and again a little while, and you shall see me, because he was about to visit them immediately after the passion; whence the little while was until the passion, in which he was not to be seen, and the little while from the passion until the resurrection, in which he was to appear; Isaiah fifty-four: "For a moment and for a little while I forsook you, and with great mercies I will gather you." And he gives the reason why they were not to see him: Because I go to the Father.

It is explained otherwise concerning the vision through glory, so that the meaning is that there was a little time until Christ's departure and ascent to the Father, and again a little while until his coming to them, to take them into glory; whence above in chapter fourteen: "And if I go and prepare a place for you, I come again and will take you to myself, that where I am, you also may be."

28. (Vers. 17.). 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 while, and you shall see me? About this they doubt first, because he seems to say two contradictorily opposed things; and about another thing they doubt, namely where he was going; whence: and because I go to the Father? For they did not know how he meant this; they were doubting about the meaning of the word.

29. (Vers. 18.). 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?"

30. (Vers. 19.). But Jesus knew. Here the third point is touched upon, namely the removal of doubt, which was done by the Master before the inquiry of the disciples; on account of which he says: Jesus knew that they wished to ask him, etc.; Sirach twenty-three: "The eyes of the Lord are far brighter than the sun, looking round about all the ways of men and the depth of the abyss, and beholding the hearts of men into hidden parts"; and Sirach sixteen: "Every heart is understood by him; and who understands his ways?" And he anticipated their doubt or inquiry, and said to them: Concerning this you inquire among yourselves, because I said to you: A little while, and you shall not see me; and again a little while, and you shall see me. He resolves this doubt by showing the twofold time, namely of tribulation and of consolation, and that on account of the one it was said: You shall not see, and on account of the other: You shall see. And on account of this there was no contradiction, because it does not refer to the same time, but on account of the different times a little while was said twice. For this reason he says:

31. (Vers. 20.). Amen, amen I say to you: That you shall weep and lament: you shall weep outwardly, you shall lament inwardly, for the time in which you will not see me: and therefore blessed; Luke 6: "Blessed are you who weep now, for you shall laugh." But the world shall rejoice, and you shall be sorrowful. The world rejoices: Job 21: "They rejoice at the sound of the timbrel." But the good are saddened; 1 Peter 1: "For a little while now, if need be, you are made sorrowful in various trials." But your sorrow shall be turned into joy, and therefore it was said: A little while, and you shall see me; Tobit 3: "After weeping and lamentation, you pour in exultation." Therefore it is said in Ecclesiastes 7: "The heart of fools is where mirth is; the heart of the wise is where sorrow is."

32. (Vers. 21.). A woman, when she gives birth. Here the fourth point is touched upon, namely exemplification. And the exemplification concerns how quickly and in a short time sorrow will be turned into joy: and the example is of a woman in labor, who, when she gives birth, is sorrowful, although she does something good; but when she has given birth, she immediately rejoices. Therefore he says: A woman, when she gives birth, has sorrow, because her hour has come, namely of giving birth, which she would still wish to be delayed on account of the pain; for the pain in childbirth is intense; Isaiah 13: "They shall be in pain as a woman in labor"; and 1 Thessalonians 5: "And as labor pains upon a woman with child, and they shall not escape." But when she has brought forth the child, she no longer remembers the anguish, for joy that a man is born into the world; on account of the joy that she has from her offspring: Genesis 21: "The Lord has made laughter for me: whoever hears of it will laugh with me," said Sarah.

33. (Vers. 22.). And you therefore. Here is the adaptation of the example, that they would similarly be saddened at Christ's passion, but would rejoice at his glorification or resurrection: on account of which he says: And you therefore now indeed have sorrow, and this on account of the departure of the bridegroom; Matthew 9: "The days will come when the bridegroom shall be taken from them: and then they shall mourn." But that sorrow will last but a little while: therefore he says: I will see you again, and your heart shall rejoice: below, chapter 20: "The disciples rejoiced, having seen the Lord." And this not for a time, but for eternity; therefore he says: And your joy no one shall take from you: because Christ, who was their joy, "rising from the dead, dies no more"; Revelation 7: "God shall wipe away every tear from the eyes of the Saints," etc. And then your questions will be ended, nor will they trouble you, as they do now: therefore he says:

34. (Vers. 23.). And in that day you shall not ask me anything, that is, you shall not question me. If this is referred to the day of glory, it is true, because then they will see all things clearly; Isaiah fifty-four: "I will make all your children taught by the Lord." But if it is understood as after the glorification of Christ, it is still true, because then they had an interior teacher, according to what was said above in the same chapter: "When that Spirit of truth shall come, he will teach you all truth"; and: "The anointing will teach you concerning all things."

Or: you shall not ask, because you will not be in need, but you will be blessed, for whom all things succeed according to their desire.

QUESTIONS.

35. Question I. But it is asked here first concerning what he says: A little while, and you shall not see me, because I go to the Father.

1. Because it is said in the last chapter of Matthew: Behold, I am with you even unto the consummation of the world.

2. Likewise, what is it that he says: A little while, and you shall see me? Because it is said above in the same chapter: I go to the Father, and you shall see me no more. How does he depart and remain, how is he seen and not seen?

I respond: It must be understood that in Christ there is a divine being and a human being, visible and invisible, suffering and glorious. Therefore, as regards his divine being, he never departs from the elect; as regards his human and invisible being under the Sacrament, he will not leave unto the consummation of the world; as regards his visible and impassible human being, he did not leave until the Ascension; as regards his visible and passible human being, he left in the Passion, because he was not seen as passible nor did he afterwards dwell with them as passible.

36. Question II. Likewise it is asked concerning what he says: You shall weep and lament, etc.

The question is: whether the Apostles in that sorrow merited or demerited. That they merited, it seems:

1. Because it is said in 2 Timothy 2: If we suffer with him, we shall also reign with him: therefore to suffer with him was meritorious for them.

2. Likewise, evil sorrow is converted into greater sorrow, but that which is converted into joy—that, I say, is good sorrow; but the sorrow of the Apostles was converted into joy, as is said in the text: Your sorrow shall be turned into joy: therefore it was good and meritorious.

Against this: 1. Because either they willed that Christ should die, or they did not. If not, then they sinned, whence Peter was rebuked for this; but if they did will it, then they did not grieve.

2. Likewise it seems from the text, because the Lord exhorts them not to be troubled: but the Lord does not discourage what is good: therefore to be troubled is not good.

3. Likewise, above in chapter fourteen it is said: If you loved me, you would indeed rejoice: therefore they ought to have rejoiced at the Passion; but whoever grieves over that at which one ought to rejoice grieves inordinately: therefore the Apostles were troubled inordinately and culpably.

I respond: It must be said that there are two ways to judge what kind of sadness it is, namely from the side of its origin and from the side of its manner.

From the side of its origin, sadness has its rise from love. A certain sadness, then, is from pleasurable and carnal love, as when a glutton is saddened at the loss of a good morsel; a certain sadness is from natural love, as when the soul is separated from the body, or a mother at the death of her son; a certain sadness is from social love, as when a friend is saddened when he is bodily separated from a friend whose company delights him; and a certain sadness is from spiritual love, as when someone loves out of charity and suffers with one who suffers.

The first sadness is blameworthy; the second and third are tolerable; but the fourth is praiseworthy.

It must therefore be understood that the Apostles loved the Lord in two ways, namely with a social love, by which one loves a companion because he does not wish to be separated from him, and with a spiritual love. And so there was in them a certain praiseworthy sadness, by which they suffered with Christ, and a certain tolerable sadness, by which they did not wish to be separated from Christ.

From the side of the manner of being sad, it must be understood that measure must be kept in sadness. Hence the Apostle says: Be not sorrowful, even as others who have no hope. Hence sadness ought to be tempered by joy. And in this regard the Apostles went to excess and were deserving of reproof, because they rejoiced in no way; rather, they grieved as those who despair. And with respect to this manner, that is, to remove this immoderation, the Lord exhorted them not to be sorrowful; he exhorted them to rejoice. Hence Chrysostom says: "Great is the tyranny of sadness, and we have need of much manliness to resist this passion; and purifying what is useful, let us set aside what is superfluous." Therefore they were praiseworthy in their sadness, but blameworthy in its manner.

Third, he consoles the disciples from the hearing of their petitions.

37. Amen, amen I say to you. This is the third part of the chapter, in which the Lord consoles the disciples from the hearing of their petitions; and he proceeds in this part in the following manner. First is noted the Lord's generous promise; second, the consolation of the disciples, at the words: His disciples say to him, etc. The first, then, is described as follows. First is noted the Lord's generosity in promising; second, the opportuneness of the time for petitioning; third, the readiness of will to hear.

(Vers. 23.). First, therefore, the Lord's liberality in promising is made or noted under certitude: on account of which he says: Amen, amen I say to you, this is a sign of certitude: if you shall ask the Father anything in my name, he will give it to you. If anything, that is, if something: that something is eternal life; whence Augustine: "Whatever else is asked for, nothing is asked for, not because it is no thing at all, but because in comparison with so great a thing, whatever else is desired is nothing"; therefore James 1: "If any of you lacks wisdom, let him ask of God, who gives to all abundantly, and it shall be given to him."

38. (Vers. 24.). Until now you have not asked. Here the second point is touched upon, namely the fitness of time for asking, which hitherto had not been, but henceforth was to be: therefore he says: Until now you have not asked anything in my name, because it was not the opportune time: because the Lord himself was with them, who gave all things: whence below in chapter seventeen: "When I was with them, I kept them in your name." But from now the time has come: therefore he says: Ask, and you shall receive, that your joy may be full, because all your petition ought to be referred to that joy. This full joy consists in the endowments of soul and body: concerning which Isaiah last chapter: "You shall see, and your heart shall rejoice, and your bones shall sprout like grass." And that the apt time for asking has arrived is clear, because until now they neither knew nor recognized from whom they ought to ask: but from now on they shall know: therefore he says:

39. (Vers. 25.). These things I have spoken to you in proverbs: therefore in similitudes, because, First Corinthians 3, "I could not speak to you as to spiritual, but as to carnal." But the hour comes when I shall no longer speak to you in proverbs, that is, obscurely, but plainly of my Father I shall announce to you. That hour was the time of the sending of the Holy Spirit.

40. (Vers. 26.). In that day, that is, in that time, you shall ask in my name, because then you shall know me and the Father: whence Jeremiah 31: "A man shall not say to his brother: Know the Lord: for all shall know me from the least even to the greatest." And this was in the time after the reception of the Holy Spirit, who not only taught, but also compelled to ask: Romans 8: "The Spirit asks for us with unspeakable groanings," that is, makes us ask.

And I do not say to you. Here the third point is noted, namely the promptitude to hear, because the Father was ready to hear the Apostles asking without any mediating intercessor: therefore he says: And I do not say to you that I will ask the Father concerning you, because it is not necessary.

41. (Vers. 27.). For the Father himself loves you, and therefore gladly hears you; and the reason for this is: Because you have loved me: above in the fourteenth chapter: "He who loves me will be loved by my Father"; not only was love the cause, but also faith: and you believed that I came forth from God. And by the merit of faith they deserve to be heard, because it is said in Matthew twenty-one: "All things, whatever you ask in prayer believing, you shall receive." Because therefore you have believed, you deserve to be heard. But until then it had sufficed to believe that he had come forth from God; henceforth it was necessary to believe that he would return to God. Whence, to perfect their faith, he adds:

42. (Vers. 28.). I came forth from the Father and came into the world: I came forth through eternal generation; I came, through the incarnation — and this you believed; whence above in the eleventh chapter: "You are the Christ, the Son of the living God, who came into this world." Again I leave the world, through the passion, and I go to the Father, through the glorious resurrection. Whence when he rose again, he sent word to his disciples through Mary, below in the twentieth chapter: "Tell my brothers: I ascend to my Father and your Father, my God and your God." Concerning these two things it is said in the Psalm: "His going forth is from the highest heaven, and his circuit unto the highest thereof."

43. His disciples say to him. After Christ's promise has been set forth, there is set forth the consolation of the disciples, which is described in this order. First, the consolation is noted; then, because they were deceived, the instruction is set forth; third, because they were wavering, the confirmation is set forth.

(Vers. 29.). First, therefore, the consolation of the disciples is indicated, which they had from the words of the Lord, which they had now understood, and they believed that the promised time of consolation was now at hand. On account of this his disciples say to him: Behold, now you speak plainly and speak no proverb; and so the time has come, of which you say: "The hour comes when I shall no longer speak to you in proverbs, but shall announce plainly."

44. (Vers. 30.). Now we know that you know all things, and it is not needful for you that anyone should question you. And so the hour has come, of which you said above: "In that day you shall ask me nothing." In this we believe that you came forth from God, because, namely, you know all things; above in the sixth chapter: "We have believed and have known that you are the Christ, the Son of God," etc. For it belongs to God alone to know hidden things; Jeremiah seventeen: "The heart of man is perverse and inscrutable, and who shall know it? I the Lord, searching hearts and testing reins."

45. (Vers. 31.). Jesus answered. Here the second point is touched upon, namely the instruction of the disciples. For because, strengthened by the Lord's discourse, they believed themselves consoled and perfected in faith, the Lord teaches them to think humbly, as he did above to Peter; therefore he takes up their words again, in order to correct them. For this reason he says: Jesus answered them: Do you now believe, that is, you boast of this, that you believe.

46. (Vers. 32.). Behold, the hour is coming and has already come, that is, it draws near: that you will be scattered, each one to his own, that is, that you will be scattered, such that each one to his own, because not one remained with another, neither in faith nor in body; Zechariah thirteen: "Strike the shepherd, and the sheep of the flock will be scattered." And you will leave me alone; Isaiah sixty-three: "I have trodden the winepress alone, and of the nations there is no man with me." But this solitude was not through a lack of divine aid, but of human aid: therefore he says: But I am not alone, because the Father is with me: above in chapter eight: "He who sent me is with me and has not left me alone." Nor is it contrary to what is said in the Psalm: "Why have you forsaken me?" because that is understood of the exposure to punishment.

47. (Vers. 33.). These things I have spoken to you. Here the third point is touched upon, namely the confirmation of the disciples. Because he had foretold the coming dispersion, he adds consolation, since he had not said this so that they would despair, but so that through confidence they would have peace. Therefore he says: These things I have spoken to you, that in me you may have peace: concerning which, the last chapter of Isaiah: "I will extend over her peace like a river." One does not arrive at this peace except through afflictions: therefore he says: In the world you will have tribulation: Acts fourteen: "Through many tribulations we must enter the kingdom of God." In these afflictions one must not despair, therefore he adds: But take courage, I have overcome the world; 1 Corinthians fifteen: "Thanks be to God, who has given us the victory through Jesus Christ our Lord." This victory is obtained by those who believe in Christ; 1 John five: "This is the victory that overcomes the world, our faith."

QUESTIONS.

48. Question I. But the first question here concerns what he says: If you ask the Father anything in my name, he will give it to you.

1. It is asked: since he said the same thing above in chapters fourteen and fifteen, why does he now repeat it in chapter sixteen?

It seems superfluous: therefore, if nothing in Christ's words was superfluous, why does he say it so many times?

2. Likewise it is asked, because this seems false: for Paul asked for the thorn of the flesh to be removed from him, and yet he did not obtain it, 2 Corinthians twelve. Likewise, every day we see that the Saints ask, and yet are not heard. What is the meaning of what he says: If anything etc.?

I respond: It must be said that for a prayer to be worthy of being heard, it is required that the one praying be worthy, be persevering: that he ask for what pertains to salvation: that he ask for himself. When these conditions concur, Christ's promise is understood: and then it does not fail to be heard. Moreover, for one to be worthy, it is necessary that he have faith, hope, and charity; therefore this promise was made three times. First by the merit of faith, second of charity, and here now third of hope.

To this end, that it be persistent, it is necessary that one ask many times; therefore he repeated many times: If you ask anything, to show that the same thing must be asked for many times. It is necessary that one's petition be salutary: therefore he often says, whatever you ask in my name: Augustine says: This means in the reality of the name, because Jesus means salvation. To ask in the name of Jesus is to ask for what pertains to salvation: and therefore Paul was not heard. Fourth, for oneself, therefore he says: He will give to you, he does not say: he will give to others, but to you.

49. Question II. There is a question about what he says: These things I have spoken to you in proverbs.

1. Because it is said in Matthew thirteen: To you it is given to know the mystery of the kingdom of God, but to others in parables: therefore he ought not to have spoken to the disciples in proverbs.

2. Likewise, how does he speak in proverbs, since immediately it follows: Behold, you speak plainly and say no proverb? Therefore either the disciples spoke falsely, or the Lord did.

3. Likewise, since they had little understanding, why did he speak to them in proverbs and obscurely?

It seems that he wished to waste time.

I respond: It must be said that proverb is sometimes called a parabolic saying, and sometimes an obscure statement. The Lord spoke to the crowds in parabolic discourses, yet nevertheless he spoke to the disciples in obscure statements: to the crowds indeed in parables, so that seeing they might not see; to the Apostles in obscure statements, so that when they later understood, the teaching would please them more, as Augustine says in the book On Christian Doctrine.

2. What the disciples therefore said, that he was speaking plainly, they said as ones not understanding, because they believed they understood him, and they did not understand.

3. To the objection: why did he speak to the disciples, since they did not understand? I respond that at that time they knew in some way, but afterward through the coming of the Holy Spirit, who brought to mind the words of Christ, they saw clearly; just as someone loves something hidden more when he understands it than if it had been entirely open.

50. Question III. Likewise there is a question about what the disciples say: Now we know that you know all things.

1. By what means did the disciples know that the Lord knew all things?

2. Likewise, what is the meaning of what follows, that there is no need for anyone to question you? Indeed the complete contrary is the case, because if he knows all things, then he is a good teacher, and from such a one everyone ought to inquire.

I reply: It must be said that they knew that he himself knew all things because there was no need for anyone to question him by expressing his doubt: for he himself knew what a man was doubting about; and this indeed was not possible unless he were searching hearts as God, and therefore he knew all things. And that there was no need for anyone to disclose his doubt to him: they knew this through the fact that they themselves had previously doubted about what he had said: A little while: and he did not wait for the question, but foreknew that they wanted to question him, and he gave satisfaction. Therefore now they say: Now we know, etc.