ACC ~ John 14 v15 - 17

OVERVIEW:

When we love Jesus, we submit to his will and obey his commandments (CHRYSOSTOM). This obedience, which is an expression of love, paints a portrait of love in our lives that displays the beauty of what God has created (CYRIL). There is no love without the Spirit, however, but the disciples evidenced their love for Jesus and so they must have had the Spirit, although not yet in the fuller way he promised here (AUGUSTINE). Christ continues to petition the Father for the Spirit to dwell not only in the disciples’ hearts but also in ours today (BEDE). In promising them the gift of the Holy Spirit, the Comforter, Christ calmed the troubled hearts of the disciples, who were wondering what they would do without him (CHRYSOSTOM). He refers to the Spirit as another Comforter (GREGORY OF NAZIANZUS), so that no one confuses the Spirit with the Son (AMBROSE), who is also called Comforter, or Paraclete (AUGUSTINE). But he also establishes the Spirit’s divinity (AUGUSTINE) so that believers know the works of the Spirit are just as efficacious as the Son’s works (LEO). The Holy Spirit comforts in a different way than the Son; he is more of a consoler than a mediator, although we should infer no difference of nature (DIDYMUS). The Holy Spirit as advocate or comforter lightens the load of the afflicted (THEODORE).

The Spirit, as the consubstantial third person of the Trinity (AUGUSTINE) completes the work of the Father and the Son (ATHANASIUS). Since the Spirit is called the Spirit of Truth, it cannot tolerate lies (HERMAS). Truth is a characteristic of the Godhead as the Spirit reveals the truth of the one who sent him (BASIL). The world cannot receive this kind of truth since it is caught up in its love of the things of this world (BEDE). But those who have the Spirit have a unique perspective of his actions in the world that goes beyond the things of this world (APOLLINARIS). The Spirit is seen in the different gifts of the Spirit that Christians have (GREGORY THE GREAT), which vary according to the measure of the Spirit that is present in us, who must be present in us for us to be able to love or obey the commandments (AUGUSTINE).

14:15 | If You Love Me, You Will Keep My Commandments

TO LOVE IS TO SUBMIT TO CHRIST

CHRYSOSTOM: At all times it is works and actions that we need, not a mere show of words. It is easy for anyone to say or promise something, but it is not so easy to act on that word or promise. … “If you love me,” Christ said, “keep my commandments.” … I have commanded you to love one another and to do to one another as I have done to you. To love me is to obey these commands and to submit to me, your beloved. HOMILIES ON THE GOSPEL OF JOHN 75.1. [1]

[1] NPNF 1 14:273-74**.

PAINTING A PORTRAIT OF LOVE

CYRIL OF ALEXANDRIA: Having determined and expressly declared that the enjoyment of the heavenly blessings (supplied, that is, through him by the Father) is both due to those who love him and in very truth shall be theirs, he immediately goes on to describe the power of love. He provides excellent and irreproachable instruction to us for our profit with the intent that we should devote ourselves to its pursuit. For even if a person says that he loves God, he will not immediately merit credit for having true love of God, since the power of virtue does not stand on bare speech alone, nor piety on naked words. Rather, it is distinguished by performance of good deeds and an obedient disposition. Keeping the divine commandments is the best way to give living expression to our love toward God. It presents the picture of a life lived in all its fullness and truth. It is not a life sketched out in mere sounds that flow from the tongue. It gleams instead with the altogether radiant and brilliant colors that paint a portrait of good works. COMMENTARY ON THE GOSPEL OF JOHN 9.1. [1]

[1] LF 48:298-99*.

THERE IS NO LOVE WITHOUT THE SPIRIT

AUGUSTINE: How, then, did the apostles love, but in the Holy Spirit? And yet they are commanded to love him and keep his commandments before they have received him and, in fact, in order to receive him. And yet, without having that Spirit, they certainly could not love him and keep his commandments. We are therefore to understand that he who loves already has the Holy Spirit, and by what he has he becomes worthy of a fuller possession, that by having more he may love more. The disciples, therefore, already had that Holy Spirit whom the Lord promised, for without him they could not call him Lord. But they had him not as yet in the way promised by the Lord. … He was yet to be given them in an ampler measure. [1] TRACTATES ON THE GOSPEL OF JOHN 74.1-2. [2]

[1] At Pentecost.

[2] NPNF 1 7:334**; CCL 36:513.

14:16 | The Son Petitions the Father for Another Comforter

THE SON CONTINUES TO ASK FOR THE SPIRIT IN US

BEDE: If we too, dearly beloved, love Christ perfectly in such a way that we prove the genuineness of this love by our observance of his commandments, he will ask the Father on our behalf, and the Father will give us another Paraclete. He will ask the Father through his humanity and will give [us another Paraclete] with the Father through his divinity. We must not suppose that it was only before his passion that he was asking on behalf of the church and that now, after his ascension, he is not also asking, since the apostle speaks of him, “who is at the right hand of God who also intercedes for us.” [1] HOMILIES ON THE GOSPELS 2.17. [2]

[1] Rom 8:34.

[2] CS 111:165*.

CHRIST WILL NOT LEAVE THEM ALONE

CHRYSOSTOM: This promise shows once again Christ’s consideration. Because his disciples did not yet know who he was, it was likely that they would greatly miss his companionship, his teaching, his actual physical presence, and be completely disconsolate when he had gone. Therefore he said, “I will ask the Father, and he will give you another Counselor,” meaning another like himself. … They received the Spirit after Christ had purified them by his sacrifice. The Spirit did not come down on them while Christ was still with them because this sacrifice had not yet been offered. But when sin had been blotted out and the disciples, sent out to face danger, were preparing themselves for the battle, they needed the Holy Spirit’s coming to encourage them. If you ask why the Spirit did not come immediately after the resurrection, this was in order to increase their gratitude for receiving him by increasing their desire. They were troubled by nothing as long as Christ was with them, but when his departure had left them desolate and very much afraid, they would be most eager to receive the Spirit. HOMILIES ON THE GOSPEL OF JOHN 75.1. [1]

[1] NPNF 1 14:274**.

TWO DIFFERENT BUT EQUAL COMFORTERS

GREGORY OF NAZIANZUS: The Spirit came after Christ so that we would not lack a Comforter. But he is called “another” Comforter so that you might acknowledge his co-equality. For this word another defines an alter ego, a name of equal lordship, not of inequality. We do not use the word another for different kinds of things but for those that are consubstantial. ON PENTECOST, ORATION 41.12. [1]

[1] NPNF 2 7:383**.

DO NOT CONFUSE THE SON WITH THE SPIRIT

AMBROSE: It was good that he said “another” so that you might not think that the Son is the Spirit, for there is a unity of the name and no Sabellian [1] confusion of the Son and of the Spirit. ON THE HOLY SPIRIT 1.13.136. [2]

[1] The Sabellians, anxious to maintain the unity of God, denied the differences in persons and identified the Son with the Father.

[2] FC 44:85**. CSEL 79:74.

THE SPIRIT AND JESUS ARE BOTH ADVOCATES

AUGUSTINE: But when Jesus says, “I will ask the Father, and he shall give you another Paraclete,” he intimates that he himself is also a Paraclete. For Paraclete is in Latin called advocatus [advocate]. And it is said of Christ, “We have an advocate with the Father, Jesus Christ the righteous.” [1] TRACTATES ON THE GOSPEL OF JOHN 74.4. [2]

[1] 1 Jn 2:1.

[2] NPNF 1 7:335**; CCL 36:514.

THE COMFORTER IS GOD

AUGUSTINE: The apostle says that the Comforter—the title given to the third person of the Trinity—is God. In his epistle to the Corinthians he says, “God, who comforts those who are cast down, comforts us.” [1] The Holy Spirit who comforts those who are cast down is therefore God. … Or if they rather take these words of the apostle as applying to the Father or the Son, let them no longer, then, separate the Holy Spirit from the Father and the Son or make the Holy Spirit appear less than the Son, when it is his peculiar [office] to offer comfort. DISCOURSES AGAINST THE ARIANS 19. [2]

[1] 2 Cor 7:6.

[2] PL 42:697-98.

NO DIFFERENCE IN NATURE

LEO THE GREAT: For the Only Begotten of God himself desired no difference to be felt between himself and the Holy Spirit in the faith of believers and in the efficacy of his works because there is no diversity in their nature. LETTER 16.4. [1]

[1] NPNF 2 12:28**.

THE HOLY SPIRIT COMFORTS IN A DIFFERENT WAY

DIDYMUS THE BLIND: But the Holy Spirit was another Comforter differing not in nature but in operation. For whereas our Savior, in his office of mediator, and of messenger and as high priest, made supplication for our sins, the Holy Spirit is a Comforter in another sense, that is, as consoling our griefs. But do not infer from the different operations of the Son and the Spirit a difference of nature. For in other places we find the Holy Spirit performing the office of intercessor with the Father, as when “the Spirit himself intercedes for us.” [1] … And the Savior … pours consolation into those hearts that need it, as in Maccabees, he strengthened those of the people who were brought low. [2] ON THE HOLY SPIRIT 27-28. [3]

[1] Rom 8:26.

[2] 1 Macc 14:14.

[3] PL 23:127.

THE SPIRIT LIGHTENS THE LOAD OF THE AFFLICTED

THEODORE OF MOPSUESTIA: I will confer the grace of the Holy Spirit, he says, so that you may always have it with you to teach you the truth. He speaks of another Advocate, as of another instructor, a comforter. This is a doctrine for those in dire straits because the Spirit, through its grace, will make the afflictions inflicted on them by people lighter. And, as a consolation, through its gifts, it will enable them to easily endure their afflictions. This is what actually happened. Indeed, the more his disciples feared death before, the more they rejoiced in tribulations after the descent of the Spirit. He calls it “Spirit of truth” since it teaches nothing but the truth, nor can it ever change to the contrary in order to teach anything different from the truth. He says “another” in relation to himself, for while he was among them, he certainly filled the same role for them. In addition they received from the Holy Spirit the confirmation of all those things that he had taught them when he was present. Thus our Lord said, “But you will receive power when the Holy Spirit has come on you. And you will be my witness in Jerusalem, in all Judea and among the Samaritans, and all nations.” [1] COMMENTARY ON JOHN 6.14.15-17. [2]

[1] Acts 1:8.

[2] CSCO 4 3:271-72.

14:17 | The Spirit of Truth

THE SPIRIT OF THE TRINITY

AUGUSTINE: We have here, at all events, the Holy Spirit in the Trinity whom the catholic faith acknowledges to be consubstantial and coeternal with the Father and the Son. TRACTATES ON THE GOSPEL OF JOHN 74.1. [1]

[1] CCL 36:512; NPNF 1 7:333.

THE SPIRIT COMPLETES THE TRINITY

ATHANASIUS: The Lord called the Spirit “Spirit of truth” and “Paraclete,” showing that the Triad [1] is complete in him. In him the Word makes glorious the creation and, by bestowing on it divine life and sonship, draws it to the Father. But that which joins creation to the Word cannot belong to the creatures. And that which bestows sonship upon the creation could not be alien from the Son. For we should have otherwise to seek another spirit, so that by him this Spirit might be joined to the Word. But that would be absurd. The Spirit, therefore, does not belong to things originated. He pertains to the Godhead of the Father, and in him the Word makes things originated divine. But he in whom creation is made divine cannot be outside the Godhead of the Father. [2] LETTER TO SERAPION 1.25. [3]

[1] Gk triada.

[2] Cyril makes a similar argument for the Spirit’s divinity in his Commentary on the Gospel of John 9.1 (LF 48:303-4).

[3] MFC 3:106*; PG 26:589.

THE SPIRIT OF TRUTH CANNOT ABIDE LIES

HERMAS: Again [the Shepherd] said to me, “Love the truth, and let nothing but truth proceed from your mouth, [1] so that the spirit that God has placed in your flesh may be found truthful before all. And the Lord who dwells in you [2] will be glorified, because the Lord is truthful in every word, and in him is no falsehood. They therefore who lie deny the Lord and rob him, not giving back to him the deposit that they have received. For they received from him a spirit free from falsehood. If they give him back this spirit untruthful, they pollute the commandment of the Lord and become robbers.” SHEPHERD OF HERMAS 2.3. [3]

[1] Eph 4:25, 29.

[2] Alt. “who put the Spirit in you.”

[3] ANF 2:21**.

THE SPIRIT REVEALS THE TRUTH OF THE GODHEAD

BASIL THE GREAT: Only the Spirit can adequately glorify the Lord. “He will glorify me,” [1] not as a creature, but as the Spirit of truth, since he himself is truth shining brightly. He is the Spirit of wisdom, revealing Christ, the power of God and the wisdom of God, in his own greatness. As the Paraclete he reflects the goodness of the Paraclete (the Father) [2] who sent him, and his own dignity reveals the majesty of him from whom he proceeded. … If we are illumined by divine power and fix our eyes on the beauty of the image of the invisible God, and [if we] through the image are led up to the indescribable beauty of its source, it is because we have been inseparably joined to the Spirit of knowledge. He gives those who love the vision of truth the power that enables them to see the image. And this power is himself. He does not reveal it to them from outside sources but leads them to knowledge personally: “No one knows the Father except the Son,” [3] and “No one can say ‘Jesus is Lord’ except in the Holy Spirit.” [4] Notice that it does not say through the Spirit but in the Spirit. It also says, “God is Spirit, and those who worship him must worship in spirit and truth,” [5] and “in your light do we see light,” [6] through the illumination of the Holy Spirit, “the true light that enlightens every one who comes into the world.” [7] He reveals the glory of the Only Begotten in himself, and he gives true worshipers the knowledge of God in himself. The way to divine knowledge ascends from one Spirit through the one Son to the one Father. ON THE HOLY SPIRIT 18.46-47. [8]

[1] Jn 16:14.

[2] Basil leaves ambiguous to whom “tou othen proēlthen” in the Greek refers. It could be the Father or the Son. See note 7 in NPNF 2 8:29.

[3] Mt 11:27.

[4] 1 Cor 12:3.

[5] Jn 4:24.

[6] Ps 36:9 (35:10 LXX).

[7] Jn 1:9.

[8] OHS 73-75*. In On the Holy Spirit 19.48 (OHS 76), Basil further notes how the Spirit is given the same title here as the Father and the Son have, demonstrating his equality with them. See also Tertullian. Against Praxeas 9, 25.

THE WORLD IS AN IMPEDIMENT TO THE SPIRIT’S INDWELLING

BEDE: He calls “the world” the inhabitants of this world who are given over to love of it. [1] In contrast, the saints are on fire with a desire for heavenly things. … And so, anyone who is searching for consolation outwardly in the things of the world is not capable of being reformed inwardly by the favor of divine consolation. Whoever yearns after lowly delight cannot receive the Spirit of truth. The Spirit of truth flees from a heart it discerns is subject to vanity and restores by the light of his coming only those it beholds carrying out the commandments of truth out of love. HOMILIES ON THE GOSPELS 2.17. [2]

[1] See also Augustine Tractates on the Gospel of John 74.4.

[2] CS 111:166*.

SEEING WHAT OTHERS CANNOT

APOLLINARIS OF LAODICEA: Thus, his coming would not be perceived by those who think only about visible matters … since whatever they do not see with their eyes they cannot know or even imagine to exist, whereas those who can partake of the Spirit are able to perceive him when he comes. They have a better perception of spiritual things because they are partakers of the Spirit and thus distinguish themselves from the world since they are filled with the Spirit. Through their participation with the divine [Spirit], they have a unique understanding of his art and the divine power behind it, just as someone who has wisdom or a certain art understands in himself what he has, even if it remains unknown to his neighbors. FRAGMENTS ON JOHN 104. [1]

[1] JKGK 42-43.

DIFFERENT GIFTS AND POSSESSIONS OF THE SPIRIT

GREGORY THE GREAT: But if the Holy Spirit abides in the disciples, how is it a special mark of the Mediator that [the Spirit] abides in him. … We shall better understand if we distinguish between the different gifts of the Spirit. … In respect of those gifts without which we cannot attain to salvation, the Holy Spirit ever abides in all the elect. But in respect of those that do not relate to our own salvation but to procuring that of others, [the Spirit] does not always abide in them. … For he sometimes withdraws his miraculous gifts so that his grace may be possessed with humility. … Christ … has him without measure and always. MORALS ON THE BOOK OF JOB 2.56.90-91. [1]

[1] LF 18:128**; ODGM 11:238.

WE CANNOT LOVE OR OBEY WITHOUT THE SPIRIT

AUGUSTINE: The apostle says, “The love of God is shed abroad in our hearts by the Holy Spirit who is given to us.” [1] How then does the Lord say here, “If you love me, keep my commandments, and [then] I will ask the Father, and he will give you another Comforter”? Notice he says this about the Holy Spirit. But without the Spirit we can neither love God nor keep his commandments. How can we love so that we will receive him when, without him, we cannot love at all? How can we keep the commandments so that we will receive him when, without him, we have no power to keep them? Or is it the case that the love by which we love Christ has a prior place in us so that by loving Christ in this way and keeping his commandments we become worthy of receiving the Holy Spirit so that the love of God the Father (not of Christ, which we already had) may be shed abroad in our hearts by the Holy Spirit who is given to us? That kind of thinking is all wrong. For whoever believes he loves the Son without loving the Father loves some figment of his own imagination, not the Son. …

We should therefore understand that whoever loves already has the Holy Spirit, and by having him he becomes worthy of having even more of him. And the more he has the Spirit the more he loves. The disciples already had the Holy Spirit whom the Lord promised. … But they did not yet have him in the way the Lord promised. And so they had him and did not have him inasmuch as they did not have to the extent that they would later. They had him in a more limited sense. He was later to be given to them more fully. They had him in a hidden way, but he was yet to be given to them more openly. … Let us admit then that without the Holy Spirit we can neither love Christ nor keep his commandments. [But it is also true that] the less experience we have of the Spirit’s presence, the less we can do, while the fuller our experience of the Spirit is, the greater is our ability. And so this is no empty promise of Jesus here—either to the one who does not have the Holy Spirit or to the one who has him. For the promise is made to the one who does not have the Spirit so that he may have him, and it is made to the one who does have the Spirit so that he may have him more abundantly. TRACTATES ON THE GOSPEL OF JOHN 74.1-2. [2]

[1] Rom 5:5.

[2] NPNF 1 7:333-34**. On the gradual indwelling of the Spirit, see also Gregory of Nazianzus Oration 31.26.