ACC ~ John 16 v5 - 11

OVERVIEW:

When Jesus speaks of his return to the Father, it is a reference to his ascension (BEDE). The disciples are afflicted with paralyzing grief not only contemplating Jesus’ absence but also the painful events that await them (CHRYSOSTOM, AUGUSTINE). And thus, his absence would create faith in those who would enjoy the blessing of not seeing and yet believing (AUGUSTINE). Christ’s presence would impede the Spirit’s coming since, as the Holy Spirit did not humble himself as the Son did, it was necessary that the form of the servant should be removed from their eyes; otherwise they would never think Christ was more than they saw him to be in his humiliation (AUGUSTINE). Jesus leaves so that we may be glorified (CYRIL) and eligible to receive the gifts of the Spirit (THEODORE), which were delayed until sin had been done away with (CHRYSOSTOM).

The Paraclete whom Jesus will send comforts the disciples and us (BEDE). The most fitting and appropriate time for the mission of the Spirit, which is to unite us to the divine nature, was the occasion of our Savior’s departure to heaven (CYRIL). Jesus’ departure helps faith move beyond the flesh of Christ (AUGUSTINE) as bodily vision gives way to spiritual vision (GREGORY THE GREAT) and the form of a servant gives way to the form of God (AUGUSTINE). His departure also enables the threefold spiritual presence of the Trinity within us (AUGUSTINE).

When the Spirit descends, he will show the power he has in exposing sinners through his threefold judgment (AMMONIUS). The Spirit convicts concerning sin since whatever is not of faith is sin (AUGUSTINE). As it is, there is a great difference between believing in Christ and believing that Jesus is the Christ (AUGUSTINE). The Spirit also convicts concerning righteousness by the mighty works he did, which were done in the name of the Savior condemned by the world (AMBROSIASTER). Christ’s return to the Father, who welcomes him, demonstrates his vindication (CHRYSOSTOM). When our hope is fulfilled or completed, as it is in our resurrection, that is also when our justification will be fully realized (AUGUSTINE). Unbelievers, who have heard the word of life in the same way as believers but still are unwilling to believe, are convicted of this righteousness because of their lack of faith (BEDE). Our faith in him whom we have not seen, which is our righteousness, is what convicts the world of its own lack of righteousness (AUGUSTINE). The Spirit convicts concerning judgment when the prince of this world is judged, and in doing so, the Spirit brings freedom for all those oppressed by the devil (ORIGEN). Because of Pentecost and the overwhelming power of the Spirit on display there (THEODORE), the devil sees his defeat as he is forced to watch those souls going instead from hell to heaven (AMBROSIASTER). Satan is only a pretender to the title “ruler of this world” (CYRIL), ruling over those who, in a perverse way, love the world rather than the world’s maker (BEDE).

16:5 | Returning to the Father

REFERENCE TO ASCENSION

BEDE: It is as if he were clearly saying, “By my ascension I shall return to him who determined that I was to become incarnate. And so great and so evident will be the honor of this ascension that there will be no need for any of you to ask where I am going, since all of you will see that I am on my way to heaven.” But it is good that when he had said regarding his ascension, “I am going to him who sent me,” he added, “And none of you asks me, ‘Where are you going?’” Earlier on, when he was testifying publicly about his passion and saying, “You are not able to come where I am going,” [1] Peter questioned him saying, “Lord, where are you going?” [2] He received the answer, “Where I am going you cannot follow me now, but [you will follow me] later on.” This was undoubtedly because they were not yet able to understand, not yet able to imitate the mystery of his passion and death. Yet they truly recognized the majesty of his ascension as soon as they saw it, and they wished with the entire capacity of their minds that they might deserve to follow [him]. HOMILIES ON THE GOSPELS 2.11. [3]

[1] Jn 13:33.

[2] Jn 13:36.

[3] CS 111:98-99; CCL 122:253-54.

16:6 | Sorrow over Jesus Leaving

PARALYZING GRIEF

CHRYSOSTOM: Great is the tyranny of despondency. We need great courage in order to stand strong against it and, after gathering from it what is useful, to let go of what is superfluous. And so, it has a purpose at times. When we ourselves or others sin, that is a good time to grieve. But when we fall into human difficulties, then despondency is useless. And now when it has overthrown the disciples, who were not yet perfect, see how Christ raises them again by his rebuke. They who before this had asked him ten thousand questions [1] … —these men, I say, now hearing, “they will put you out of the synagogues” and “will hate you” and “whoever kills you will think that he does God’s service”—were so cast down as to be struck dumb, so that they say nothing to him. And so he reproaches them and says, “These things I did not say to you at the beginning, because I was with you. But now I go to him that sent me, and none of you asks me, ‘Where are you going?’ But because I have said these things to you, sorrow has filled your heart.” Immoderate sorrow is a horrible thing, dreadful and even deadly, as Paul said, “Lest perhaps such a one should be swallowed up by too much sorrow.” [2] HOMILIES ON THE GOSPEL OF JOHN 78.1. [3]

[1] See Jn 13:36; 14:5, 8.

[2] 2 Cor 2:7.

[3] NPNF 1 14:286**.

AFRAID OF LOSING JESUS’ OUTWARD PRESENCE

AUGUSTINE: Or, whereas they had asked him before where he was going and he had replied that he was going where they would not come, now he promises that he will go in such a way that no one will ask him where he goes. For a cloud received him [in broad daylight]. When he ascended up to heaven, they questioned him not in words but followed with their eyes. [1] … But our Lord saw what effect his words would produce on their minds. Not having yet that inward consolation that the Holy Spirit was to impart, they were afraid to lose the outward presence of Christ. And so, when they could no longer doubt from his own words that they were going to lose him, their human affections were saddened by the loss of their visible object. But he knew that it would be for their good because that inward sight that the Holy Spirit would use to console them was the better sight. TRACTATES ON THE GOSPEL OF JOHN 94.3-4. [2]

[1] Acts 1:9-11.

[2] NPNF 1 7:367**; CCL 36:563.

ABSENCE CREATES FAITH

AUGUSTINE: So since we could in no way enjoy this blessing of not seeing and yet believing, unless we had received it from the Holy Spirit, it was very properly said, “It is to your advantage that I should go. For if I do not go away, the Advocate will not come to you. But if I do go away, I will send him to you.” [1] In his divinity, of course, he is always with us. But unless he went away from us in the body, we would always be able to see his body in the flesh and would never believe in a spiritual way. And that is the only kind of faith by which we can be justified and made blessed and earn the right to contemplate this very Word who is God with God, through whom all things were made and who became flesh in order to dwell among us. SERMON 143.4. [2]

[1] Jn 16:7.

[2] WSA 3 4:427; PL 38:786.

16:7a | If Christ Stays, the Counselor Will Not Come

CHRIST’S PRESENCE WOULD IMPEDE THE SPIRIT’S COMING

AUGUSTINE: This he says not because of any inequality between the Word of God and the Holy Spirit but because the presence of the Son of man among them would impede the coming of the [Spirit]. For the Holy Spirit did not humble himself, as the Son did, by taking on him the form of a servant. [1] It was necessary therefore that the form of the servant should be removed from their eyes. For so long as they looked on that form, they thought that Christ was no more than what they saw him to be. ON THE TRINITY 1.9 [.18]. [2]

[1] See Phil 2:7.

[2] NPNF 1 3:27**; CCL 50:53-54. See also Bede Homily 2.11.

JESUS LEAVES SO WE MAY BE GLORIFIED

CYRIL OF ALEXANDRIA: Jesus places us in the sight of the Father by departing into heaven as the firstfruits of humanity. … For he ascended to heaven as our forerunner, as the inspired Paul also says. [1] There, as man, he is truly the high priest of our souls, our comforter and the propitiation for our sins. And as God and Lord by his nature, Jesus sits on his own Father’s throne, and this glory is reflected even on us. COMMENTARY ON THE GOSPEL OF JOHN 10.2. [2]

[1] See Heb 9:24.

[2] LF 48:442**.

ELIGIBLE FOR GIFTS OF THE SPIRIT

THEODORE OF MOPSUESTIA: “If I do not go away, the Advocate will not come to you. But if I go, I will send him to you.” This indeed is the order of things, so that when I am in glory but you are still anticipating participation in that glory, you may receive the grace of the Spirit. Therefore, if I go, you will also necessarily receive through the gift of the Spirit the participation in the gifts that I enjoy. But if I do not enjoy them first, you cannot expect them either. And since he, by leaving them, shows that he will invite them to receive those gifts, he proves in many ways that the gift of the grace of the Spirit is great. And this is only right, because the Spirit provides all the gifts given to people. COMMENTARY ON JOHN 6.16.7. [1]

[1] CSCO 4 3:292. See also Gregory the Great Morals on the Book of Job 8.13.

THE SPIRIT’S DELAY EXPLAINED

CHRYSOSTOM: But why didn’t the Spirit come before he departed? He could not come because the curse had not yet been taken away, sin had not yet been forgiven, and everything was still subject to the penalty for it. “It is necessary then,” Jesus says, “that the enmity be put away, that we be reconciled to God and then receive that gift.” But why does he say, “I will send him”? It means, “I will prepare you beforehand to receive him.” For how can that which is everywhere be “sent”? In addition, he shows the distinction of the persons. Moreover, he speaks in this way for two reasons: first, because they were finding it hard to be separated from him, to persuade them to hold fast to the Spirit. And second, in order that they might cherish the Spirit. For Christ himself could have accomplished these things, but he concedes to the Spirit the working of miracles so that they might understand his dignity. For as the Father could have brought into being things that are, but it was the Son who did so in order that we might understand his power, so also is it in this case. For this reason he himself was made flesh by delegating the performing of this work to the Spirit, thus silencing those who take the argument of his ineffable love for an occasion of impiety. HOMILIES ON THE GOSPEL OF JOHN 78.3. [1]

[1] NPNF 1 14:288**.

16:7b | Jesus Will Send the Counselor

THE PARACLETE COMFORTS THE DISCIPLES AND US

BEDE: It is evident, and there is no need of a lengthy explanation why he calls this Spirit “the Paraclete,” that is, “the Consoler.” [The Spirit’s] coming consoled and refreshed the hearts of the disciples when [Christ’s] departure had caused them to be sad. But also, when [the Spirit] inspires a hope of pardon and heavenly mercy in any individual believers who are saddened about the commission of sin or are laboring under the ordinary afflictions of this life, he unquestionably relieves them of the anguish of their sorrow by enlightening their minds. HOMILIES ON THE GOSPELS 2.11. [1]

[1] CS 111:100.

WE BECOME PARTAKERS OF THE DIVINE NATURE THROUGH THE SPIRIT

CYRIL OF ALEXANDRIA: After Christ had completed his mission on earth, it still remained necessary that we should become partakers and sharers of the divine nature of the Word. We had to give up our own life and be so transformed that we would begin to live an entirely new kind of life that would be pleasing to God. However, this was something we could do only by sharing in the Holy Spirit. And the most fitting and appropriate time for the mission and descent of the Holy Spirit to us was … the occasion of our Savior’s departure to heaven. As long as Christ was with them in the flesh, the believers would have thought that they possessed all the blessings he had to offer. But when the time came for him to ascend to his Father in heaven, it was necessary for him to be united through his Spirit to those who worshiped him and to dwell in our hearts through faith. Only by his presence within us in this way could he give us the confidence to cry out, “Abba, Father,” and enable us to grow in holiness and, through our possession of the all-powerful Spirit, strengthen us to become invincible against the traps of the devil and the assaults of our fellow human beings. [1] …

You see that the Spirit changes those in whom he comes to dwell and alters the whole pattern of their lives. … With the Spirit within them it is quite natural for people who had been absorbed by the things of this world to become entirely other-worldly in their outlook and for cowards to become people of great courage. There is no question that this is what happened to the disciples. The strength they received from the Spirit enabled them to hold firmly to the love of Christ, facing the violence of the persecutors without fear. What our Savior said, then, was very true, that is, that it was to their advantage that he return to heaven. For that return was the occasion for the descent of the Spirit. COMMENTARY ON THE GOSPEL OF JOHN 10.2. [2]

[1] Cyril goes on to cite 1 Sam 10:6 and 2 Cor 3:17-18 as examples of how the Spirit changes the disposition of those in whom he dwells.

[2] LF 48:443-44**.

FAITH MOVES BEYOND CHRIST IN THE FLESH

AUGUSTINE: For what does this mean, “If I do not go away, the Comforter will not come to you. But if I depart, I will send him to you”? Was it that he could not send him while located here himself? Who would venture to say so? Neither was it that the other [i.e., the Spirit] had withdrawn from where he was or that he had come from the Father in such a way that he did not still remain with the Father. And still further, how could he, even when having his own dwelling on earth, be unable to send him, who we know came and remained upon him at his baptism? [1] And even more so, how could this be the case when we know that the Son was never separable from [the Spirit]? What does it mean, then, “If I do not go away, the Comforter will not come to you?” It means that you cannot receive the Spirit so long as you continue to know Christ after the flesh. TRACTATES ON THE GOSPEL OF JOHN 94.4. [2]

[1] See Jn 1:32.

[2] NPNF 1 7:368*.

BODILY VISION GIVES WAY TO SPIRITUAL VISION

GREGORY THE GREAT. It is as if he said plainly, If I do not withdraw my body from your eyes, I cannot lead you to the understanding of the invisible through the comforting Spirit. MORALS ON THE BOOK OF JOB 8.24.41. [1]

[1] LF 18:447**.

THE FORM OF SERVANT GIVES WAY TO THE FORM OF GOD

AUGUSTINE: The Holy Spirit the Comforter has brought us this blessing: that the form of the servant, received from the Virgin’s womb, being once removed from the sight of our bodily eyes, we might start to focus the attention of purified minds on the very form of God in which he remained equal to the Father even when he had graciously appeared in the flesh. SERMON 143.3. [1]

[1] WSA 3 4:426-27**.

THE SPIRITUAL PRESENCE OF THE TRINITY ENABLED WITHIN US

AUGUSTINE: But with Christ’s bodily departure, both the Father and the Son, as well as the Holy Spirit, were spiritually present with them. For if Christ had left them so that the Holy Spirit replaced him rather than dwelling along with him, what would have become of his promise, “Lo, I am with you always, even to the end of the world” [1] and, I and the Father “will come to him and will make our dwelling with him”? [2] He had also promised that he would send the Holy Spirit in such a way that he would be with them forever. Jesus knew, however, that though they were presently in a carnal condition, they would undoubtedly possess in a more comprehensive way both the Father, and the Son and the Holy Spirit. But we should in no way think that the Father is present without the Son and the Holy Spirit or [vice versa]. … Wherever any one of them is, there also is the Trinity, one God. TRACTATES ON THE GOSPEL OF JOHN 94.5. [3]

[1] Mt 28:20.

[2] Jn 14:23.

[3] NPNF 1 7:368**.

16:8 | When the Spirit Comes

THE POWER OF THE SPIRIT’S DESCENT REVEALED

AMMONIUS: This is the power of the descent of the Holy Spirit, that “then the sin of those who have erred against me will be revealed.” Whoever after the descent of the Holy Spirit did not believe in the Christ remained in their sins. Whoever did not believe in the sinless One will be condemned as a sinner. FRAGMENTS ON JOHN 538. [1]

[1] JKGK 329.

16:9 | The Spirit Convicts Concerning Sin

WHATEVER IS NOT OF FAITH IS SIN

AUGUSTINE: When the Lord said of the Holy Spirit, “He shall convict the world of sin,” he meant unbelief. For this is what he meant when he said, “Of sin because they believed not on me.” And he means the same when he says, “If I had not come and spoken to them, they should not have sin.” [1] He was not talking about [a time] before they had no sin. Rather, he wanted to indicate that very lack of faith by which they did not believe him even when he was present to them and speaking to them. These were the people who belonged to “the prince of the power of the air, who now works in the children of unbelief.” [2] Therefore those in whom there is no faith are the children of the devil because they have nothing in their inner being that would cause them to be forgiven for whatever is committed either by human infirmity, ignorance or any evil will whatever. But the children of God are those who certainly, if they should “say that they have no sin, deceive themselves, and the truth is not in them,” but immediately (as it continues) “when they confess their sins” (which the children of the devil do not do, or do not do according to the faith which is peculiar to the children of God), “he is faithful and just to forgive them their sins and to cleanse them from all unrighteousness.” [3] AGAINST TWO LETTERS OF THE PELAGIANS 3.4. [4]

[1] Jn 15:22.

[2] Eph 2:2.

[3] 1 Jn 1:9.

[4] NPNF 1 5:403**.

BELIEF IN CHRIST

AUGUSTINE: Now there is a great difference between believing in Christ and in believing that Jesus is the Christ. For even the devils believe that he was the Christ. But the one who believes in Christ both loves Christ and puts his hope in him. SERMON 144.2. [1]

[1] WSA 3 4:431**.

THE WORLD REPROVED BY THE SPIRIT’S MIGHTY WORKS

AMBROSIASTER: In this way too the Holy Spirit reproved the world of sin, that is, by the mighty works he did in the name of the Savior who was condemned by the world. QUESTIONS ON THE OLD AND NEW TESTAMENT 89.2. [1]

[1] CSEL 50:150.

16:10 | The Spirit Convicts Concerning Righteousness

GOING TO THE FATHER VINDICATES CHRIST’S RIGHTEOUSNESS

CHRYSOSTOM: Jesus is saying here, “My going to the Father will prove that I have led an irreproachable life.” For since they continually accused him of not being from God because he was a sinner and transgressor, the Spirit will take away from them this accusation as well. … Again when he says that the Spirit will convict the world, “of judgment, because the prince of this world is judged,” he makes their argument concerning righteousness moot as well, inasmuch as he conquered the devil. If he had been a sinner, he could not have overthrown the devil. Not even a righteous person would have been strong enough to do that. “But those who trample on him afterward shall know that he has been condemned through me. And my resurrection, which is the mark of [my Father] who condemned the devil, will clearly show that the devil was not able to detain me. And so they can no longer say that I had a devil or that I was a deceiver.” HOMILIES ON THE GOSPEL OF JOHN 78.1. [1]

[1] NPNF 1 14:287**.

OUR JUSTIFICATION IS COMPLETE

AUGUSTINE: And therefore we ought not to think of ourselves as having no part in that justice that the Lord himself is referring to, when he speaks “about justice, because I am going to the Father.” After all, we too have risen again with Christ, and with our head we are Christ, for the time being in faith and hope. But our hope will be fulfilled in the final resurrection of the dead. But when our hope is fulfilled or completed, that is when our justification will be completed too. [1] It is the Lord who is going to complete it, and he showed us what we should hope for in his own flesh (that is, in our head), in which he rose again and ascended to the Father. Because this is what Scripture says: “He was handed over for our transgressions and rose again for our justification.” [2] So the world is challenged about sin, in those who do not believe in Christ, and about justice, in those who rise again among the members of Christ. SERMON 144.6. [3]

[1] Lat complebitur. Our justification is complete now, but its full effects will not be seen until our resurrection.

[2] Rom 4:25.

[3] WSA 3 4:433; PL 38:790.

RIGHTEOUSNESS OF DISCIPLES, BELIEVERS AND UNBELIEVERS

BEDE: The righteousness of Christ’s disciples consisted in this, that they believed that the Lord, whom they discerned was a true human being, was also the true Son of God, and that they worshiped always with a definite love the one whom they knew had been taken away bodily from them. The righteousness of the believers, that is, of those who have not seen the Lord in his human body, consists in this, that with their hearts they believe and love him whom they have never seen with their bodily vision as true God and man. Unbelievers are convicted of this righteousness, [which arises from] faith because, when they hear the word of life in the same way [as believers], they are unwilling to believe [in a way that leads] to righteousness. HOMILIES ON THE GOSPELS 2.11. [1]

[1] CS 111:101*.

OUR FAITH, OUR RIGHTEOUSNESS, CONVICTS AN UNBELIEVING WORLD

AUGUSTINE: By what means, then, is the world to be reproved of righteousness, if not by the righteousness of believers? Accordingly, it is convinced of sin because it does not believe on Christ, and it is convinced of the righteousness of those who do believe. For the very comparison with believers is itself a reproving of unbelievers. … And since the cry of unbelievers usually is, “How can we believe what we do not see?” the righteousness of believers lies in this very definition [of faith]: “Because I go to the Father you will see me no more.” For blessed are those who do not see and yet believe. [1] Those who saw Christ were not commended for what they saw, namely, the Son of man, but for believing what they did not see, namely, the Son of God. But after his servant form was itself also withdrawn from their view, then in every respect was the word truly fulfilled, “The just shall live by faith.” [2] … This, then, he says, will be your righteousness by which the world shall be reproved … seeing that you shall believe in me as in one whom you shall not see. … In the future you will see me, not in my humility but in my exaltation; not in my mortality but in my eternity; not at the bar of justice but on the throne of judgment. And by this faith of yours, in other words, your righteousness, the Holy Spirit will reprove an unbelieving world. TRACTATES ON THE GOSPEL OF JOHN 95.2-3. [3]

[1] Jn 20:29.

[2] Rom 1:17; Hab 2:4.

[3] NPNF 1 7:369-70**.

16:11 | The Spirit Condemns the Prince of This World

FREEDOM FOR THE OPPRESSED

ORIGEN: Jesus came to free all those oppressed by the devil and said of him with some befitting depth, “Now is the prince of this world judged.” AGAINST CELSUS 8.54. [1]

[1] ANF 4:660**; SC 150:296.

THE OVERWHELMING POWER OF THE SPIRIT

THEODORE OF MOPSUESTIA: So awesome is the descent of the Spirit—because it is so great and powerful—that through its coming down on men and women the “sin” appears of those who made attempts on my life. They planned to kill him who was worthy of such honor and greatness, as the gift of the Spirit among those who believe in me, will clearly show. Also my “righteousness” will be known, which I preached among them with works and words and with great righteousness and performed with equity. From all this, in addition, it will become evident that the divine plan concerning my passion was not useless and vain. Its purpose was to condemn Satan. Indeed, when through the power of the gift of the Spirit ill people are healed, dead people resurrected, demons exorcised, then through all these works the condemnation of Satan will appear. If I did evil actions or taught false doctrine, I would receive a just punishment according to my actions. And especially after my death I would be despised. And my disciples would also necessarily share with me the same contempt. But when the presence of the Spirit, with the accomplishment of miracles, shows the contrary, when it places my disciples also in great glory, then the condemnation of Satan will appear and the manifestation of my glory will be evident, whereas the sin of my enemies will be condemned. He referred all these actions to the Spirit in order to reveal its nature and power through the things that it does. COMMENTARY ON JOHN 6.16.8-11. [1]

[1] CSCO 4 3:293.

PENTECOST PROVES SATAN’S DEFEAT

AMBROSIASTER: The devils, seeing souls go from hell to heaven, knew that the prince of this world was judged. They saw that once he was brought to trial in the Savior’s cause, he had lost all right to what he held. This was seen on our Savior’s ascension but was declared plainly and openly in the descent of the Holy Spirit on the disciples. QUESTIONS ON THE OLD AND NEW TESTAMENTS 89.1-2. [1]

[1] CSEL 50:150.

SATAN MERELY A PRETENDER TO THE TITLE

CYRIL OF ALEXANDRIA: God has called the devil the ruler of this world not as though it was actually true, or as though this overruling power were a dignity inherent in his being, but rather because he obtained the glory of ruling through fraud and covetousness. The devil is still influencing and ruling over those who are astray by reason of the wicked purpose that is in them that binds their minds in error and inextricably entangles them in the noose of captivity, even though it is in their power to escape by being converted through faith in Christ to a recognition of the one who is truly God. Satan is merely a pretender to the title of ruler and has no natural right to it as opposed to God, and he maintains it only through the abominable wickedness of those who are astray. COMMENTARY ON THE GOSPEL OF JOHN 10.2. [1]

[1] LF 48:447-48**.

SATAN JUDGED AS RULER OF THOSE WHO LOVE THE WORLD

BEDE: He calls the devil “the ruler of this world” because he rules over those who, in a perverse way, love the world rather than the world’s Maker. He was judged by the Lord when he said, “I saw Satan falling like lightning from heaven.” [1] He was judged by [the Lord] when he was casting out demons and when he gave his disciples the power of treading on all the power of the enemy. [2] Accordingly, the world is convicted of the judgment by which the devil is judged when human beings are frightened by the example of the archangel who was condemned because of his pride, lest they presume to resist the will of God. The Holy Spirit convicts the world of the judgment by which the ruler of the world has been judged when the apostle Jude, speaking in the Holy Spirit, in order to correct the wickedness of evil human beings records the punishment of the proud angels, saying, “The angels who did not preserve their place of leadership but left their dwelling place, he has kept in eternal chains in darkness for the judgment of the great day.” [3] HOMILIES ON THE GOSPELS 2.11. [4]

[1] Lk 10:18,

[2] Lk 10:19.

[3] Jude 6.

[4] CS 111:102*.