ACC ~ John 16 v16 - 22

OVERVIEW:

Jesus speaks of what will happen “in a little while,” alluding to his betrayal, crucifixion and burial (BEDE) but also to his resurrection (AUGUSTINE). These are words of consolation for the disciples, since they indicate Jesus’ death is only a translation to his future resurrected state (CHRYSOSTOM), although he is also vague in many details in order, for the moment, to spare the disciples the fear they would soon enough undergo (CYRIL). The grief and subsequent joy the disciples experience mirrors that of those in the church today who rightly lament and weep over the present time, being as yet incapable of seeing their Lord face to face (BEDE). But just as suffering is a time for weeping, the resurrection will be a time for laughter (DIONYSIUS). Those who are of the world may laugh now (CYRIL), but it is Christians who will later rejoice as the world mourns (TERTULLIAN). Jesus likens these temporary sufferings to the pains of childbirth (CHRYSOSTOM), looking toward the faithful who are birthed into heaven at their death (BEDE). The joy that Christ offers is much more lasting than that of the world (CYPRIAN). It is a joy that will find its full completion in the life that is yet to come (AUGUSTINE).

16:16 | In a Little While

ALLUDING TO BETRAYAL, CRUCIFIXION AND BURIAL

BEDE: Since he spoke these words on the night on which he was betrayed, [1] it was “a little while,” that is, the [remaining] time of that same night and that of the following day, until the hour [came] when they would begin not to see him. For he was arrested on that night by the Jews, and he was crucified the next day when it was late. He was taken down from the cross and shut off from human sight within the confines of the sepulcher. “And again” it was “a little while” until they saw him again, for he rose from the dead on the third day and appeared to them with many proofs throughout forty days. [2] As to why there had to be “a little while” when they would not see him, “and again a little while” and they would see him, he added the reason, saying, “Because I am going to the Father,” as if he were saying unmistakably, “After a little while I am going to be hidden from your sight within the closed space of the grave, and again after a little while I am going to appear for you to look at, after the sovereignty of death has been destroyed. This is so that I may now return to the Father, since the divinely arranged plan of my taking mortality on myself has been fulfilled, together with the triumph of my resurrection.” HOMILIES ON THE GOSPELS 2.13. [3]

[1] 1 Cor 11:23.

[2] Acts 1:3.

[3] CS 111:117-18.

THE NEARNESS AND THEIR IGNORANCE TROUBLE THEM

AUGUSTINE: What troubled them is that he said, “A little while and you shall not see me, and again a little while and you shall see me.” For in the words that preceded this Gospel, he had not said, “A little while” but had said, “I go to the Father. And you shall see me no longer.” [1] And he appears as though he is speaking quite plainly, nor did they need to ask each other anything regarding this saying. But now, what was obscure to them and was soon after made plain to them is very plain to us also. For after a little while he suffered, and they did not see him. And again after a little while he arose, and they saw him. TRACTATES ON THE GOSPEL OF JOHN 101.1. [2]

[1] Jn 16:10.

[2] NPNF 1 7:387*.

WORDS OF CONSOLATION

CHRYSOSTOM: But then, if one examines, these are words of consolation: “Because I go to the Father.” For they show that his death was only a translation. And more consolation follows, for he does not say merely, “A little while and you will see me no longer” but adds, “A little while and you shall see me.” In this way he shows that he would return, that his departure would be for a brief time only and that his presence with them would be everlasting. HOMILIES ON THE GOSPEL OF JOHN 79.1. [1]

[1] NPNF 1 14:291**.

DELIBERATELY VAGUE

CYRIL OF ALEXANDRIA: Since he had said a little before this that he would reveal to them through his Holy Spirit all things that were necessary and profitable to them, he also tells them of his passion and that then would come his ascension into heaven. After this would follow the most necessary descent of the Holy Spirit. Returning now to the Father, there would be no more mutual conversing in the flesh with his holy apostles. He uses only a few words, lessening in this way the sharpness of their sorrow. For he knew that the fear his disciples were going to face would not be easy and that they were going to be tested by the most piercing grief, awaiting in dread grave and unendurable evils after the Savior had ascended to his Father in heaven, leaving them alone. Because of this, I believe, he does not openly tell them that he is about to die and that the fury of the Jews was about to break on him. Rather, sympathetically and mingling great delicacy with his words, he shows them that the sufferings of his passion will swiftly be followed by the joy of his resurrection, saying to them, “A little while and you shall not see me, and again a little while and you shall see me.” For the time of his death was now at hand, when the Lord would be taken from the sight of his disciples. And indeed, it would be for a little time until he destroyed the power of hell and opened the gates of darkness to those who dwelled there. Then he would again raise up his temple. [1] Once he accomplished this, he would again appear to his disciples, promising that he would remain with them all the days of this world, as it is written. [2] For though absent in the flesh, having placed himself before the Father for our sake and sitting at the right hand of his begetter, he dwells in the just through his Spirit and remains forever one with his saints. For he has promised that he will not leave them as orphans. [3] COMMENTARY ON THE GOSPEL OF JOHN 11.2. [4]

[1] Jn 2:19.

[2] Mt 28:20.

[3] See Jn 14:18, or “comfortless.”

[4] LF 48:459-60**.

16:17-20 | Sorrow and Joy for Believers

SORROW AND JOY, THEN AND NOW

BEDE: What he added by way of explanation to those inquiring of him, “Truly, truly, I say to you that you will lament and weep, but the world will rejoice. You will be sorrowful, but your sorrow will be changed to joy” is fitting to their condition and to that of the entire church. Those who loved Christ lamented and wept when they saw him apprehended by his enemies, bound, led before the Sanhedrin, condemned [to death], scourged, exposed as an object of derision and finally crucified, his side pierced with a lance and buried. Those who loved the world … rejoiced when they condemned to a shameful death one who was troubling for them even to look at. The disciples were sorrowful when their Lord was put to death, but when they acknowledged his resurrection, their sorrow was changed to joy. And when they saw the mighty power of his ascension, they were raised up to an even higher level of joy, praising and blessing God. [1] …

But this discourse of the Lord is also appropriate to all believers who are striving to arrive at eternal joys through the tears and distress of the present [life]. They rightly lament and weep and are sorrowful during the present [time], since they are not yet capable of seeing him whom they love. As long as they are in their body, they recognize that they are on a journey and [absent] from their fatherland and kingdom. They have no doubt that they must reach their crown by labors and contests. Their sorrow will be changed to joy when, after the struggle of this present life is over, they receive the prize of everlasting life, about which it is said in the psalm, “Those who sow in tears will reap in joy.” [2] HOMILIES ON THE GOSPELS 2.13. [3]

[1] Lk 24:53.

[2] Ps 126:5 (125:5 LXX, Vg).

[3] CS 111:119*.

LAUGHING AT THE TIME OF RESURRECTION

DIONYSIUS OF ALEXANDRIA: “A time to weep, and a time to laugh.” [1] time to weep, when it is the time of suffering, as when the Lord also says, “Truly I say to you, that you shall weep and lament.” [2] But to laugh at the resurrection: “For your sorrow,” he says, “shall be turned into joy.” FRAGMENT 1. [3]

[1] Eccles 3:4.

[2] See also Lk 6:25.

[3] ANF 6:114.

THE WORLDLY SHALL NOT ALWAYS REJOICE

CYRIL OF ALEXANDRIA: When Christ died according to the flesh, his disciples mourned, but the world rejoiced at his passion. If, however, the mourning of the saints was turned into joy when death and corruption were rendered powerless by Christ our Savior’s resurrection from the dead, then surely in a similar way the joy of the worldly minded was lost in sorrow. COMMENTARY ON THE GOSPEL OF JOHN 11.2. [1]

[1] LF 48:463**.

MOURN WHILE THE WORLD REJOICES

TERTULLIAN: If we rejoice with the world, it is to be feared that we shall also mourn with the world. But let us mourn while the world rejoices, and we shall afterward rejoice when the world mourns. ON IDOLATRY 13. [1]

[1] ANF 3:69**.

16:21 | Pains of Childbirth Bring Joy

BIRTH PANGS OF DEATH LOOSED

CHRYSOSTOM: And he has used a comparison that the prophets frequently employed, comparing sufferings with the excessive pains of childbirth. What he meant is something like this: “Sufferings like birth pangs will lay hold of you, but the pain of childbirth is a cause of joy.” This confirms his words about the resurrection and shows that his departure from them was like passing from the womb into the light of day. It is as though he had said, “Don’t be amazed that I bring you to what is profitable for you by way of such sorrow, since even a mother, to become a mother, passes in a similar way through pain.” Here also he implies something mystical, that he has removed the birth pangs of death and caused a new person to be born of them. Furthermore, he not only said that the pain shall pass away but also that “she does not even remember it,” so great is the joy that follows; so also shall it be with the saints. And yet the woman does not rejoice because “a human being has come into the world” but because a child has been born to her. For if the former had been the case, nothing would have hindered the barren woman from rejoicing over another who gives birth to a child. HOMILIES ON THE GOSPEL OF JOHN 79.1. [1]

[1] NPNF 1 14:291**.

MARTYRS’ BIRTHDAYS

BEDE: Just as a woman is glad when a human being has been born into the world, so the church is filled with fitting exultation when a multitude of the faithful are born into the life to come. [The church] labors and groans greatly at the present [time] over their birth, and it sorrows like [a woman] in travail. It should not seem odd to anyone that a person’s departure from this life is said to be his birth. Just as it is customary to say that a person “is born” when he comes forth from his mother’s womb and emerges into the light here [on earth], so also can someone be perfectly appropriately referred to as “born” when he is released from the bonds of the flesh and raised up to eternal light. Hence church practice has been that the day on which blessed martyrs or confessors of Christ departed from the world we call their birthday, and their solemn festival is not spoken of as their “funeral” but as their “birthday.” HOMILIES ON THE GOSPELS 2.13. [1]

[1] CS 111:121*.

16:22 | No One Will Take Your Joy from You

TRUE JOY IS IN CHRIST

CYPRIAN: Does it delight us to stand here long among the swords of the devil when we should rather long for and choose to hurry toward Christ? … Who would not choose to be free from sorrow? Who would not speed toward joy? But our sorrow is indeed to be turned into joy, as our Lord makes clear… To see Christ is to rejoice, and we cannot have joy unless we see him. What blindness of mind or what foolishness is it to love the world’s afflictions, and punishments and tears, and not rather to rush to the joy that can never be taken away! ON MORTALITY. 5. [1]

[1] ANF 5:470**.

JOY FUTURE

AUGUSTINE: Now the church is in travail, longing for this fruit of all its labor. Then [i.e., in the future] it will bring it to birth in its actual contemplation. Now it is groaning and in labor; then it will bring forth in joy. Now it brings forth in prayer; then it will bring forth in praise. And accordingly it is a male child since it is toward this fruit of [the church’s] eager longing that all the tasks of its activity are directed. For he alone is free of every bond, for he is desired of himself and not for any other end. All its actions are in service to him. For what is worthily done is directed toward him because it is done for his sake. He is to be had and to be held because of himself, not because of another beyond him. Here then is the end that contents us. Therefore it shall be eternal, for no end will suffice for us if it is not the One of which there is no end. It was this thought that inspired Philip when he said, “Show us the Father, and it is enough for us.” [1] And in that showing the Son promises us himself also. … This is the joy that “no one shall take from you.” TRACTATES ON THE GOSPEL OF JOHN 101.5. [2]

[1] Jn 14:8.

[2] NPNF 1 7:388**.