CHAPTER 16
John 16.1 I have told you these things so that you will not be offended. – I told you these things. A formula frequently used in this discourse, cf. vv. 4, 6, 33; 14, 25; 15, 11. Here it refers to the third part of chapter 15 (vv. 18-27), concerning the persecutions that awaited the disciples in an unbelieving and wicked world. So that you are not scandalized. The Savior wants to warn his friends even better and prepare them more fully for suffering. Unforeseen persecutions usually present grave dangers, for they are like stones against which one suddenly stumbles and which so easily knock us over. On the contrary, "Trials usually strike less hard when they are anticipated" (St. Gregory the Great), cf. Matthew 13:21, etc. St. John uses the metaphorical expression only twice (here and 6:62). outraged.
John 16.2 They will drive you out of the synagogues, and indeed the hour is coming when whoever kills you will think he is offering God an acceptable sacrifice. – Description of some of the special sufferings that the world was to inflict upon the first preachers of the gospel. The Savior cites by name, by way of example, excommunication and death, that is to say, religious and civil persecution, for these things, too, will not be light. – 1° They will drive you out of the synagogues. As the words themselves indicate, this first kind of insult came from the Jews. It was the םרח (cherem), or major excommunication with anathema, cf. the note on 9:22. The apostles felt this outrage very keenly, for they were not yet completely separated from Judaism, to which ancient customs had kept them bound for quite some time; moreover, excommunication entailed a severing of social ties that could only be very cruel. – 2° And even… cf. 2 Corinthians 7. This is a very strong ellipsis: not only will you suffer this, but expect even more. The time is coming, In the present tense. That terrible hour will be here soon. Anyone who kills you. Literal: Whoever has killed you. The murder is considered accomplished. "Whoever" is universal, and refers to pagans as well as Jews. Believe The blindness produced by hatred will cause this strange and horrible illusion. to make a pleasing sacrifice to God. The Greek expression is quite solemn. It literally means: to offer sacred worship, to immolate a sacrifice, cf. Matthew 5:23; Acts 7:32; Hebrews 5:1; 8:3; 9:7, etc. The persecutors, driven by their fanatical rage, will therefore believe that by massacring the apostles, they are offering God a pleasing sacrifice. This detail implies a violence as intense as it is cruel. Compare also, for the realization, Acts 26:9; Galatians 1:13 ff., and this passage from the Talmud: «He who sheds the blood of an ungodly person acts as if he were offering blood,» Bamidbar Rabbah [Midrash on the Book of Numbers], f. 329, 1.
John 16.3 And they will act in this way because they have not known my Father or me. – Jesus returns again (cf. 15:21, 23) to the negative cause of these persecutions. Because they have not known They failed to understand, even though they could have so easily done so. Earlier, in 15:21, Jesus had said "because they do not know," merely pointing out the fact of their ignorance. Neither my father nor I. Another slight variation, 15:21, reads, "They do not know the one who sent me." One senses, through these words, the profound sadness with which Our Lord must have uttered them.
John 16.4 But I have told you this so that, when the time comes, you will remember that I told you about it. I did not tell you this from the beginning because I was with you. – Jesus returns to what he had said (v.1). I told you these things…the time will come. The noun "hour," by which Jesus had several times designated his own passion, now marks that of the apostles (cf. v. 2). You remember that I (very pronounced) I told you. See, 13:19, a similar thought. In the memory of their Master's clear prediction, the apostles, in their time of suffering, were to draw courage and confidence. He had foreseen it, he had said it. From the very beginning Immediately after their calling to the apostleship (15:25). Quite early on, however, and on several occasions, Our Lord Jesus Christ had announced to the disciples the sufferings they would have to endure for him (cf. Matthew 5:10 ff.; 10:16 ff.; Luke 6:22-23, etc.). But then he was speaking only of the future in general, and the apostles had scarcely noticed these painful predictions, so bright were their messianic hopes, both for their Master and for themselves. At this point, the prophecy is clear and categorical; there is no possibility of error. Moreover, to the sorrowful aspect is added here the consoling promise of the Paraclete. The Lord is therefore truly expressing new things in various aspects, and it is wrong for rationalists to have tried to contradict this passage with those of the Synoptic Gospels that we have just cited. Because I was with you. A touching detail. As long as Jesus was with his disciples, they had nothing to fear, for his sweet and divine presence was enough to comfort them: it was therefore not necessary for him to insist in advance on the persecutions of the future.
John 16.5 And now that I am going to the one who sent me, none of you asks me, «Where are you going?» This verse inaugurates a new series of thoughts, which St. Thomas calls "the reasons that consoled us for the Lord's absence," and which we have entitled above: The Coming and Work of the Holy Spirit (vv. 5-15). And now. A solemn expression. The particle establishes a strong antithesis between Our Lord's impending departure ("I am going away") and the years he had spent with his apostles ("I was with you"). To the one who sent me. He returns to heaven, his mission as ambassador on earth being completed. None of you are asking me: Where are you going? This is the very natural question children and friends ask when a father or friend shares a travel plan with them. No doubt, at the beginning of the discourse, two apostles had posed it to Jesus in the Upper Room (St. Peter 13:36 and St. Thomas 14:5), but in a purely external and superficial way, for they only wished to know the destination of his mysterious journey. Now, the Savior would have wanted them to repeat it (note the use of the present tense, "ask") with a higher perspective, and according to the deeper meaning they could glimpse in light of his explanations. "As if he were saying: You do not consider where I am going; to what place, to what glory, to what happiness; but without considering where I am going and what I am going to do there, you grieve." In this way, he secretly rebukes them for their lack of attention to what he does, and for their lack of love for him, since they think only of themselves and are preoccupied only with their own sadness.« Bossuet, Meditations on the Gospel, Part 2, Day 18. Jesus would have liked to find in them at that moment the joyful enthusiasm of hearts open to the prospects of a new era, and which never cease to ask trusting questions about what he promises them.
John 16.6 But because I told you these things, sadness filled your heart.– These things The heartbreaking words of verses 1-5, relating either to the persecutions the disciples faced or to the Master's own departure. Sadness has filled your heart. The language is very energetic, as was reality.
John 16.7 However, I tell you the truth: it is to your good that I go away, for if I do not go away, the Advocate will not come to you; but if I go, I will send him to you. – Once again Our Lord will console them by promising them the divine Paraclete, cf. 14, 16, 26; 15, 26. – However, I'm telling you the truth.. The pronoun is stressed: I who know all things, I who have never deceived you. Jesus also emphasizes the expression the truth. The confusion into which the apostles had fallen was a source of error for them; their infallible Master was about to offer them the simple truth. He is good that I leave. Earlier, in 14:28, Jesus spoke of the benefits he himself would gain from returning to his Father; here he points to the benefit his disciples will in turn derive from it. If I don't leave. The departure of the Savior is, according to the divine plan, an indispensable condition for the sending of the Paraclete. See 7:39; 14:16. – After expressing this condition in negative terms (the Advocate will not come), Jesus repeats it in a positive form (if… I will send him to you).
John 16.8 And when he comes, he will convict the world concerning sin, righteousness, and judgment: – From this point on, we learn what the role of the Holy Spirit will be, both in relation to the sinful world and in relation to the apostles and their successors. – 1. The World and the Paraclete, vv. 8-11. A beautiful and profound passage, although it may seem somewhat enigmatic at first glance. It admirably summarizes, in the word Victory, the action of the Holy Spirit in the midst of the unbelieving world. And when he comes, he will convince… A very significant expression. It is usually translated as «to make something manifest to someone through reasoning: to convince»; but it must also be taken in a negative sense, for it carries with it an idea of blame: to convince someone of their wrongdoing, to give them such a strong demonstration of the truth on a particular point that they are forced to acknowledge their error. This role is perfectly suited to the Paraclete, the heavenly advocate (see note 14:16). Compare also 1 Timothy 5:20; 2 Timothy 4:2; ; Tite 1, 9, 13; 11, 15, where the verb "to convince" is used to describe the role of bishops with regard to imperfect faithful and declared enemies of the Church. – The refutation of the Holy Spirit will have a threefold focus: sin, justice, and judgment. Three things so serious, whose existence the corrupt world refused to admit, at least in its practical conduct. He will convince the world concerning sin, righteousness, and judgment– In the following three verses (9-11), Jesus solemnly takes up each of these expressions again, commenting on it himself. It has rightly been said that the fourth Gospel, acting in the manner of the Holy Spirit, convicts the world alternately of sin (3:19-21; 5:28-29, 38-47; 8:21ff., 34-47; 9:41; 14:27; 15:18-24), of righteousness (5:30; 7:18, 24; 8:28, 46, 50, 54; 12:32; 14:31; 18:37), and of judgment (12:31; 14:30; 17:15). Reading these various passages would be an excellent explanation of verses 9-11. 9-11.
John 16.9 concerning sin, because they did not believe in me, ; This will be the first conviction produced by the Paraclete: St. Thomas Aquinas: «The Holy Spirit convicts only of the sin of unbelief, for through faith all other sins are forgiven.» He will demonstrate to the world that «the whole world lies in the power of the evil one» (1 John 5:19), constantly immersed in all kinds of sin. Because they…These three «becauses» are remarkable. They introduce three distinct facts, which correspond to the spiritual nature of the world (v. 9), of Christ (v. 10), and of the devil (v. 11), and which in turn form the basis of the Holy Spirit’s action. – Now, the basis of the world’s many sins is its complete and inexcusable unbelief: They didn't believe in me., «with a faith formed by hope and love» cf. 15, 22, 24. The Paraclete will prove it.
John 16.10 Regarding justice, because I am going to the Father and you will see me no longer, – Justice. St. John uses this noun only here and in verse 8. According to the most plausible interpretation, accepted by most of the Greek Fathers and exegetes, the justice in question is none other than that of Our Lord Jesus Christ himself. The men of this world had refused to recognize it, mistreating the righteous one par excellence (Acts 3:14), as if he were the worst of scoundrels; but the Paraclete will provide them with irrefutable proof. Because I am going to the Father. This fact will speak for itself, publicly and sufficiently. The triumphant entry of Our Lord Jesus Christ into heaven as the Son of God will demonstrate beyond any doubt that he is perfect innocence. The Jews had refused to acknowledge Christ's righteousness; his Ascension will prove their sin and the perfect justice of Jesus. And that you will no longer see me. Jesus did not forget the sadness that the separation must have caused his best friends. However, there is more to it than that; for, above all, this detail is a development of the words I am going to the Father. As a consequence of his departure and the new form of existence he will soon assume, Jesus will cease to be visible to the material and physical eyes of the apostles (cf. 14:19 and the commentary). St. Augustine and a number of exegetes who followed him understand justice here not to refer to the innocence of the Savior himself, but to that of true believers. «How then will the world be convicted concerning justice? It will be convicted concerning the justice of those who believe; it is convicted concerning sin, because it does not believe in Jesus Christ; and it is convicted concerning the justice of those who believe. For, to be condemned, it will suffice for unbelievers to be compared to the faithful» (St. Augustine of Hippo, Treatise 95 on St. John, 2). But this meaning is less clear and does not fit well with the context. We judge identically the opinion that this is the nature of true justice in general.
John 16.11 concerning the judgment, because the Prince of this world has [already] been judged. – regarding the judgment : here refers to a judgment of condemnation, pronounced by the Holy Spirit against the world, cf. 3:18. Because introduces the motif for the third time. And this motif is quite peremptory: the prince of this world (that is, Satan, cf. 12:31; 14:30) is already judged. Note the use of the perfect tense. The thing is already accomplished, so to speak, so certain is it beforehand. In Satan was concentrated the spirit of the world; now Satan will see his reign overthrown by the preaching of the Gospel: his judgment and condemnation are the guarantee of a similar judgment for worldly people, his subjects. Let the world therefore not consider itself victorious because Jesus is going to die on the cross. – Let us make another quick summary (see the note on verse 8). In verse 9, there was talk of humankind in general or the world; verses 10 and 11 then presented us with the two spiritual princes who have influenced humankind in such different ways: Our Lord Jesus Christ and the prince of demons. Humankind is associated with sin, Jesus Christ with righteousness, Satan with damnation.
John 16.12 I still have many things to tell you, but you cannot carry them now. – We now turn to another aspect of the Paraclete's work: Jesus shows him also acting within the group of the twelve apostles; no longer, however, in a terrible way, but with great gentleness. The Holy Spirit will instruct the disciples: this is the summary of this passage (vv. 12-15). I still have a lot to tell you. On this formula, compare 8:6; 2 John 12; 3 John 13; Acts 23:17, 19; 28:19. As for the meaning, see the explanation of 14:26 and 15:15. It is unlikely that by "many things" Our Lord meant entirely new revelations: he was thinking primarily of a more complete development, a kind of explanation, elaboration, and clarification of the truths he communicated to his apostles. But introduces a restriction. Although Jesus has given his disciples all his trust (cf. 15:14-15), there are things he cannot yet tell them because of their moral state. YOU you can't wear them now. The verb to carry is picturesque in this passage. External truths taken as a whole are viewed as a heavy burden, which not everyone could lift and bear, not even the apostles at the present moment of their spiritual growth, cf. 2, 21-22; 12, 16, etc. The present scene proved this abundantly.
John 16.13 When the Advocate, the Spirit of truth, comes, he will guide you into all the truth. For he will not speak on his own authority, but he will speak whatever he hears, and he will tell you what is yet to come. – When this Spirit of truth comes...cf. v. 8. Later, after Pentecost, when the Paraclete has endowed them with special graces and enlightenment, they will be able to bear everything without difficulty. The Spirit of Truth, cf. 14, 17 and the explanation. – He will guide you. He will teach you expresses the thought, but not the image and force of the original verb which literally means: He will be your guide on the way. The Paraclete will thus personally introduce the disciples to the rich realm of Christian truths. Philo, in *De vita Mos.* 3.36, has a similar passage: "Moses' understanding would not have gone so straight to the point if he had not had the divine Spirit to guide it to the truth." in all truth. The full and complete truth, the truth in all its scope, in all its depths; but, naturally, with the restriction required by the "state of pilgrimage," for there will remain a large place for revelations from heaven. By thus manifesting the truth, the’Spirit of truth will be perfectly in his role; knowing everything infallibly, he will communicate, without danger of error, science at its highest level. In this half-line lies the summary of the admirable developments of Catholic dogma: these words are addressed directly to the apostles; indirectly to the entire teaching Church, which the apostles represent here. He will not speak about himself. (cf. 5:19; 14:4); from his own source, as if his words were distinct from those of the Father and the Son, and formed a new source of truth. The devil speaks of himself, and is therefore a liar, 8:4. – The Spirit of truth, on the contrary, speaks like an ambassador, who does not go beyond what his agent has put on his lips: But he will say everything he has heard. Jesus had followed the same path, teaching only what he had heard and received from the Father (cf. 8:26, 40; 15:15). In turn, he would inspire the Paraclete (v. 14). And he will tell you about things to come. This is an important promise, announcing that the gift of prophecy will continue within the Church. Regarding this revelation of the secrets of the future given to the apostles by the Holy Spirit, compare the famous passages: Romans 11, 25-32; 1 Corinthians 15, 50-53; 1 Thessalonians 4, 13-18; 2 Thessalonians 2, 1-10; ; Tite 2:11-14; 2 Peter 2:1; Jude 17-18, and most of the Apocalypse. – The words He will announce to you are repeated three times in succession at the end of this verse and the two following ones, like a majestic refrain.
John 16.14 He will glorify me, because he will receive what is mine and will declare it to you. – He will glorify me. This, in the end, will be the principal result of the Paraclete's work. Just as the Son glorified the Father by revealing him (cf. 1:18; 17:4), he too will be glorified by the revelations of the Holy Spirit. This is the magnificent providential arrangement of the three heavenly witnesses. What belongs to me To designate the ineffable treasures of the Son, and especially, in this passage, the fullness of his knowledge, cf. Colossians 2:2-3: «This mystery is Christ… in whom are hidden all the treasures of wisdom and knowledge.» – And he will proclaim it to you, cf. v. 13; 14:26 and the note.
John 16.15 All that the Father has is mine. That is why I said that he will receive what is mine and declare it to you. – As indicated in the second half of this verse, Jesus intends to comment here on the assertion «he will receive what is mine and declare it to you». His divine commentary consists of a general truth and the application of this truth to the present case – 1° The general truth. Everything the Father has…Everything without exception, even the divine essence; but more particularly, according to the context, the treasures of knowledge that belong to them in common. The Father is indeed the primary source of all good, from which the other two divine persons draw. [Symbols and Definitions of the Catholic Faith, 1996, Paris, Éditions de Cerf, extracts from official documents of the Magisterium of the Catholic Church on the Holy Trinity: «Although God is one (…) he is not alone in himself» «one must not transpose to the divine essence what is proper to the Persons (…) this is why it is not the divine substance that begets, is begotten, and proceeds, but the Father begets, the Son is begotten.»] «Father, Son, and Holy Spirit are of one and the same nature… that is why they are consubstantial… coequal… there is therefore nothing in the Trinity that is lesser, higher, greater, or lesser… In particular, the Father, the Son, and the Holy Spirit are equal: – in divinity (they are perfect God)… – in glory and majesty… – in eternity (in the Trinity nothing is earlier or later)… they are equally eternal; none is before or after the other, or without the other… – in immensity (they are everywhere and contain everything)… – in power… there are no degrees of power in the Trinity… God «is» in his innermost life the essential «love» that is common to the three divine Persons.» It's mine. Above (v. 14), what belongs to me in the singular, because the goods of the Son were considered in their sublime unity; here the plural, because we have in mind above all their infinite details. – 2° The application. That is why I said: he will receive…As the Savior connects everything to his person. Even when his disciples no longer see him, he will be the center of the Church. And also, as we clearly see in these three verses (13-15), the perfect identity of essence of the Father, the Son, and the Holy Spirit.
John 16.16 »A little while longer and you will no longer see me, and a little while longer and you will see me, because I am going to my Father.” – Just a little more time. See 13:23 and 14:19. In a few hours, when death has taken him from the sight of his loved ones; or, according to another opinion, at most in a few days, when he has ascended to heaven. And you won't see me anymore.. Instead of the future tense, read the present tense of anticipation, as in verses 10 and 17. And a little more time. Jesus adopts a mysterious, seemingly paradoxical language. Three opinions have formed regarding this second "a little while." According to the Greek Fathers, it would refer to the time that elapsed between the Passion and the Resurrection, and, consequently, the few appearances with which Our Lord favored his apostles during this interval; but this is clearly an understatement. St. Augustine, Bede the Venerable, Maldonatus, etc., go to another extreme, for they apply "a little time" to the long centuries that were to separate the Ascension from the end of the world. More commonly, and with better justification, it is believed that Jesus had in mind, according to the interpretation adopted for the first "a little time," the time of the Resurrection at Pentecost, or even just the ten days from Ascension to Pentecost. On either side, this makes for a rather short interval, which corresponds very well to both expressions. And you will see me. This time, the Greek text also uses the future tense, but it changes the expression significantly: instead of the verb that expresses an attentive and penetrating gaze, it uses the one that most generally marks the phenomenon of vision. This proves that Jesus was no longer speaking of his physical and material presence; it is in an indirect and spiritual form, in his Paraclete, that the apostles will henceforth see him (cf. 14:19 and the commentary—there, however, the same verb). see (was repeated twice). See also 12:45, where it says that the disciples will contemplate the Father in Jesus; they will likewise contemplate their Master in the Spirit whom he will send them. Because I am going to my Father. Jesus is leaving; this is the reason why, on the one hand, the Eleven will soon cease to see Our Lord; and why, on the other hand, they will soon begin to contemplate him again in a new form.
John 16.17 Some of his disciples then said to one another, «What does he mean by saying, »In a little while you will no longer see me, and in a little while you will see me again, because I am going to the Father’?” – A small but very lively scene. What, as a consequence of Jesus' last words. What does what he is telling us mean?…What could possibly be the meaning of this mysterious language? – So the apostles were quite perplexed. Suddenly they would cease to see their Master, and suddenly they would see him again; they would no longer see him because he was returning to his Father, and they would see him again because he was returning to his Father: these things seemed quite incomprehensible to them. And it's easy to believe, if you put yourself in their place.
John 16.18 So they were saying, "What does 'a little longer' mean? We don't know what it means."« – This time, the narrator uses the imperfect tense, so picturesque in its depiction of duration and repetition. What does… a little time mean? This was the word that troubled and disconcerted them the most; and we have seen that the exegetes could not agree on its meaning. We don't know what he means. After some initial effort to understand, they mutually admit their ignorance.
John 16.19 Jesus knew that they wanted to question him and said to them, «Are you asking one another what I said: ‘In a little while you will no longer see me, and in a little while you will see me again. – Jesus knew… The use of the verb to know This would seem to indicate natural knowledge, cf. 5:6; 6:15, etc. The supernatural knowledge of Our Lord Jesus Christ is usually expressed by the verb "to know," cf. 2:24; 6:6; 13:1, 3; 18:4, etc. Moreover, he could have heard and noticed. Further on, however (v. 30), the apostles seem to assume, even in this case, a miraculous knowledge. That they wanted to question him. But they dared not carry out their desire; Jesus gently warned them. You question between you… In verse 17: they said to each other, with a slight nuance, cf. 4, 33. – Why did I say : Just a little while longer… In turn, Jesus takes up the enigmatic phrase, which he will now interpret.
John 16.20 Truly, truly, I say to you, you will weep and mourn while the world rejoices; you will grieve, but your grief will turn into joy. – At least, a partial interpretation, which, without specifying the historical duration of the two "a little while," will quite clearly characterize, with regard to the apostles, each of the periods thus designated. It is a double prophecy, announcing profound sorrows for the present moment, and very vivid joys for the future. In truth, in truth…that the disciples consider as absolutely certain the events that the divine Master will announce to them under the seal of oath. You will cry and you will lament. This pronoun, placed at the end of the clause, has great force. The first verb is the most general expression for outward mourning, cf. 11:33; 20:11. The second denotes noisy lamentations, cf. Mark 5:38; Luke 7:32. When they are combined, as in this passage, it is to denote the height of desolation, cf. Matthew 2:18; Luke 23:27 ff. The world will rejoice. (Striking contrast). While the Savior's friends will be plunged into grief, the world will rejoice and be glad to be delivered from its mortal enemy. You will be afflicted...: a new antithesis, but this time to predict the end of the apostles' troubles. The verbs "to weep" and "to lament" had exposed the outward aspect of sadness; now, it is the inner feeling that is noted. But your sadness will be turned into joy. The Greek phrase has much more force: "will become joy".
John 16.21 A woman, when she gives birth, is in pain because her time has come. But when she has given birth to the child, she no longer remembers her pains, in joy that she has something about a man being born into the world. – This verse and the following one contain a vivid simile drawn from family life, which perfectly describes the rapid transformation of the apostles' sadness into intense joy. First the type, verse 21, then the antitype, verse 22. The woman : women in general; because Jesus is going to point out a common and universal law. when she gives birth,is suffering. The pains of childbirth, a direct consequence of original sin (Genesis 3:16), are often mentioned in the Bible in a proverbial manner, cf. Isaiah 13:8; 21:3; Jeremiah 4:31; 6:24; Hosea 13:13; Micah 4:9, etc. When she gave birth to the child. In the Greek text, the verb corresponding to give birth is not the same as before; ; Son with the article, the little child, eagerly awaited. She no longer remembers his pains. The article again: such violent anxieties. In joy. With the article for the fourth time: Joy the indescribable joy that mothers experience. – And the cause of this joy is from the fact that a man is born into the world. A man (here there is no article); not just a child, a son. Thinking that she has given birth, the mother feels happy and proud, and she no longer thinks about the suffering her happiness cost her.
John 16.22 So you too are now in affliction, but I will see you again and your heart will rejoice and no one will take your joy from you. – Jesus applies this beautiful comparison to the apostles. So you too. You too, like a woman giving birth. The particle SO Link this verse to the 20th. You are now in affliction. It is a necessity, but it will be swift; and the suffering itself is a condition of the joys that the future will surely bring. – Indeed, the Savior continued, I you I will see you again (See the note on verse 16). A nuance full of interest. Above, verses 16 and 17, Jesus had said, "You will see me"; he now presents another happy aspect of the situation; he too will have the joy of seeing his dear friends, cf. 14, 18. And your heart will rejoice. What a delight, indeed, for the apostles to see Our Lord Jesus Christ again after such a cruel separation! – But what will make it truly extraordinary is that, not depending on any external presence, these joys will be permanent, without end: and no one will take away your joy. A mother often grieves the loss of her children; we may never lose Jesus.
John 16.23 On that day you will no longer ask me anything. Truly, truly, I tell you, whatever you ask the Father in my name, he will give it to you. – Two other infinitely precious advantages that this blessed period, inaugurated by the second "a little while," that is, by Pentecost, will bring to the disciples: a perfect knowledge of the truth and the omnipotence of intercession. On that day, cf. v. 26, and 14, 20 (with the note). On the day when Jesus will again be present to his own, albeit in a different way. You will no longer ask me anything.. Just a few moments ago, in verse 5, Our Lord complained that none of his apostles thought to interrupt him; now he affirms quite the contrary, that it will be useless to ask him questions, for they will then see all things, thanks to the revelations of the Paraclete (cf. verse 13). The best translation of the Greek verb ερωτησετε is "inquire," cf. verses 5 and 19. The meaning "to pray, to make requests" is possible here; but it is less in harmony with the context. In truth, in truth… Again, the seal of the oath on a solemn promise, cf. v. 20. – anything you ask of my Father....cf. 14, 13; 15, 16. In the Greek text, the verb can only refer to prayer. He will give it to you in my name.. St. Thomas: The Lord gives seven conditions for a good prayer. No. 1: Ask for spiritual goods. No. 2: Perseverance. No. 3: That the prayer be offered in harmony, "If two of you on earth agree about anything you ask for, it will be done for you by my Father in heaven." No. 4: That the prayer come from filial love (cf. To the Father For he who asks out of fear does not ask the father, but the master of the house or the enemy. No. 5: Let the prayer be offered with piety, that is to say, with humility. No. 6: That the prayer be made at the appropriate time; if one does not receive it, one should not be discouraged immediately. No. 7: That one asks for oneself.
John 16.24 Until now you have asked nothing in my name: ask and you will receive, so that your joy may be complete. – So far (up to the present moment) You didn't ask for anything on my behalf.. They could not do so in the strict sense; for, to pray in the name of Our Lord Jesus Christ, the Savior had to be seated triumphantly at the right hand of his Father, having merited through his sufferings and death the title of perfect mediator. These words, therefore, contain no reproach; they simply state a fact. Ask, and you shall receive. (see note to v. 14). Compare an identical promise in the Synoptic Gospels, Matt. 7, 8; Mark. 11, 24; Luke. 11, 9. – So that your joy may be complete: «"So that" marks the result to be achieved; and this result is expressed very forcefully in the Greek. It is a joy that lacks nothing and that remains forever, cf. 3, 29; 15, 11; 17, 13.
John 16.25 I told you these things in parables. The time is coming when I will no longer speak to you in parables, but I will speak to you openly about the Father. – I told you these things. To what do "these things" refer? Only to verses 19-24, according to a number of exegetes. To the entire preaching of Our Lord Jesus Christ, according to another opinion, which is obviously exaggerated. To the preceding words of the farewell discourse, according to our preferred interpretation. In parables. In a veiled, and therefore obscure, form. See note 10:6. Jesus had used quite a number of figurative expressions throughout this discourse: his departure, his return, the allegory of the vine, the woman giving birth, the "a little while," etc.; and these images had "covered him in shadow," says St. John Chrysostom. The time is coming (in the present tense). The hour is approaching, the hour when I will no longer speak to you in parables. Until then, the apostles had not been mature enough to hear the truth in its simple and direct form: the descent of the Holy Spirit on the coming day of Pentecost will enable them to receive it. openly, That is to say, without any veil, cf. 7, 13 and the commentary. I will speak openly to you about the Father. Jesus will make these heavenly communications primarily through his Paraclete; but also through himself between his resurrection and his ascension, cf. Luke 24, 25-27, 45, etc.
John 16.26 On that day you will ask in my name, and I am not telling you that I will pray to the Father on your behalf. – On that day (cf. v. 23 and the explanation) you will ask in my name. «On that day» as opposed to «until now» in v. 24. Jesus had just observed that until then the apostles had not prayed in his name. And I'm not saying that…According to some exegetes, the Savior's thought would be: I don't need to tell you that I will pray for you, for it is obvious that I will. But this is not the true meaning, which is clearly determined by verse 27. My Father loves you, and he will grant you of himself all the graces you need; therefore, it is not necessary for me to promise you my intercession. However, as Tolet aptly puts it, «Note that Jesus did not deny that he would ask. For he did not say: I will not ask, but I do not say that I will ask, in order to exclude the necessity of his intervention,» cf. Maldonat. This is the rhetorical figure called preterition. On the mediation and prayers of Our Lord Jesus Christ in heaven, compare passages 14, 16; ; Romans 8, 34; Hebrews 7:25; 9:24; 1 John 2, 1 et seq., etc. – I will pray. The pronoun is highly stressed. Regarding the use of the corresponding Greek verb... pray, See 14, 16 and the note: this is usually a request from one equal to another. For you : about you; a delicate nuance that fits very well with the context.
John 16.27 For the Father himself loves you, because you have loved me and have believed that I came from the Father. – For the Father (because) announces an explanatory development love you. Himself He loves you spontaneously, of his own accord. And note that Jesus uses, to express this feeling of the Father towards the apostles, not the more elevated verb αγαπα but φιλει, which better denotes a tender and paternal affection, cf. 11:5 and the commentary. Because you (you, as opposed to the indifferent and even hostile world) you loved me. The perfect tense expresses duration very well and loyalty of the disciples' love for their Master. And it was precisely this generous and faithful love that had won them the Father's deep friendship. And that you believed (Again, the perfect one). Another reason why the Father cherished them: they had firmly believed in the mission and divinity of his Son. Love and faith, these are indeed the two essential qualities of an excellent disciple. Faith is mentioned only secondarily because it was initially less than affection; but it gradually grew with love. That I came from the Father.
John 16.28 I came from the Father and entered the world; now I am leaving the world and going back to the Father.» – As we have said, there is a whole Christian symbolism in this verse: the eternal generation of the Word, the Incarnation, the Redemption, the eternal triumph of Our Lord Jesus Christ, are clearly expressed there. I came out of the Father. The starting point thus indicated is not merely the presence of the Father, but his very substance. And I came into the world : as Messiah-God, through the Incarnation. Perfection designates a work entirely accomplished. NOW… The first hemistich could be entitled: From Heaven to Earth; this one could be summarized in the words: From Earth to Heaven. I am leaving the world Now that the work of Redemption is complete. And I go to the Father, to reign eternally at his side.
John 16.29 His disciples said to him, «Look, you are speaking plainly and without using any imagery. – His disciples told him, – « And that's it.». This particle, beloved by St. John and used more frequently in his Gospel than in all the other writings of the New Testament combined, here denotes a joyful surprise. Jesus had just announced to the Eleven (v. 25) that he would soon speak to them clearly and without figures of speech; and they assumed that this moment had already arrived. Therefore, repeating his own words, they put both verbs in the present tense., you speak openly, and without using any image, while he had used the future tense, and they add a NOW Significant. Their thinking is naive, like that of children: they already believe they understand everything. "They understood them so little that they didn't even see that they didn't understand them. They were still little children," says St. Augustine, hl, wittily.
John 16.30 Now we see that you know everything and that you don't need anyone to question you; that's why we believe you came from God.» – Now we see that you know all things. Absolutely everything; even what happens deep within people's hearts. The following words, and that you don't need anyone to question you, They merely develop this idea, supporting it with a recent incident, cf. v. 19. – That's why. Precisely because of this, because he knew all things. We believe. Jesus had spoken of their faith in the perfect time (v. 27); they, however, mention it as something constantly present and true. That you came from God. Not that this belief was new or recent for them (cf. Matthew 16:16); but the last words of their Master had further strengthened it. The change in prepositions in the Greek text is also noteworthy: ἀπο (from) succeeding παρα (from, v. 27) and εκ (from, v. 28). The one used by the apostles is the least expressive of the three.
John 16.31 Jesus answered them, «Do you now believe?» – Now This marks the present moment. A short time ago, in verse 27, Jesus praised the faith of his apostles, both to thank and encourage them; and now, suddenly, when they in turn mention it, he shows them how wavering it still is. This is because, in the face of the terrible events approaching, he wants to show them how much they must be wary of their own weakness. Some translations end the sentence with a question mark. Maldonat and other commentators omit the question mark (You believe, it is true; however…); most exegetes retain it, for better reason (Is it so certain that you believe now?).
John 16.32 The hour is coming, and is now here, when you will be scattered, each to his own home, and you will leave me alone. Yet I am not alone, because the Father is with me. – Here is, This time, it is painfully solemn (see the note on verse 29) and introduces a sad prophecy. The time is coming, in the present tense, as in verse 25, but to designate an even sooner hour, which has, so to speak, already struck: and she has already come, in the perfect tense. – Where you will be scattered. A very picturesque expression, which presents us with a flock of sheep wandering aimlessly after having been completely scattered, cf. Matthew 26:31. Each on their own. On this expression, see 1:11; 13:27. Each to their own; or, each to their own business. Their society will be broken for a time. And you me will leave alone They will cowardly abandon Jesus into the hands of his enemies. Yet I am not alone. Our Lord immediately clarifies. He will never be alone, even when the bundle of unity breaks around him); ; because He is constantly aware of the holy and gentle presence of his Father: The Father is with me. What divine majesty in these words! Our Lord Jesus Christ needs no one; the company of the Father is enough for him. And yet he loves us, and he wants us to love him too. Unfathomable mystery.
John 16.33 I have told you these things, so that you may have peace within me. You have trials in the world, but take heart! I have overcome the world. – I told you these things. This formula, so frequent in farewell speeches, here designates him in his entirety (13, 31 - 16, 32); and it is a mistake to attribute it only to verse 32 (Schegg, etc.). So that you have peace within me. In him, that is to say, by remaining closely united to his sacred person. Peace, Despite external tribulations, he left true peace to his friends (14:27) as a precious legacy. His life ends, as it began (Luke 2:14), with a message of peace. In the world. In contrast to "in me." In him, they will have peace And joy ; in the world, the war and suffering. YOU have tests. Vigorous expression (cf. v. 22). The Greek verb is in the present tense: anguish had already begun for the disciples; it was to increase after the Savior's departure. But (adversative particle: nevertheless, despite this) courage ! May they remain absolutely unwavering in confidence, steadfastness, and strength. I have (absolutely majestic) defeated the world. The pinnacle of complete fulfillment: already the world is there, lying at Jesus' feet, like a completely vanquished enemy. There is an incomparable energy in this cry of triumph. Yet, what could be more strange, on the surface, than such an assertion, at the very moment when the series of humiliations and outward defeats of Our Lord Jesus Christ is about to begin? But he is absolutely certain of the final victory, and his apostles, his Church, must find reassurance, even amidst the most formidable dangers, in the thought that he protects them. It is a fitting and sublime conclusion to this sublime discourse.
