Commentary on the Gospel of John

Above, the Lord consoled the disciples with certain arguments concerning his departure, and concerning the persecutions and tribulations that were to come upon them; here he explains these same arguments more openly, and first the explanation of the arguments set down above is given; secondly, the effect of the explanation in the disciples is suggested, at the place: "His disciples say to him: Behold, now you speak plainly," and so on. Now the Lord, if what was said in the two preceding chapters is well considered, intended to console the disciples about two things: about his own departure, and about the tribulations that were to come upon them; and he explains here the arguments for these two things in reverse order. The reason for this is that, since his departure was immediately imminent, and he had not yet foretold to them the tribulations to come, he therefore first consoled them about his departure. But because, from the tribulations already foretold to them, they seemed to be more affected in regard to the tribulations than in regard to the departure of Christ, he therefore here first consoles them concerning these coming tribulations; secondly, concerning his own departure, at the place: "And now I go to him who sent me." Concerning the first he does three things. First he manifests his intention; secondly he foretells to the disciples the persecution of tribulations, at the place: "They will put you out of the synagogues," etc.; thirdly he adds the reason for the persecution, at the place: "And these things they will do to you."

He says therefore: I have said that the Jews hated me and you, because they did not know him who sent me. And they are inexcusable, and the Holy Spirit and you will testify against them. "But these things I have spoken to you, that you may not be scandalized"; that is, so that when the tribulations which I foretell to you come, you may be without scandal. And fittingly, after the promise of the Holy Spirit, he forbids scandal, because the Holy Spirit is love, and the love of God is poured out in our hearts through the Holy Spirit who has been given to us: Romans 5:5; and it drives away every scandal, Psalm 118:165: "Much peace have they that love your law, and to them there is no scandal." Now it belongs to friends to disregard loss for the sake of a friend, as is said in Proverbs 12:26. For the friends of God, therefore, it is no scandal to suffer punishments and losses for Christ. But because before the death of Christ the disciples had not received the Holy Spirit, they were therefore scandalized in the passion of Christ; Matthew 26:31: "All of you shall be scandalized in me this night." But after the coming of the Holy Spirit they were altogether without scandal.

But the disciples might say: is there then no occasion of scandal for us? Indeed there is, because many tribulations will come upon us, and first indeed of exclusion; secondly of killing. Of exclusion indeed from the fellowship of the Jews, whence he says: "They will put you out of the synagogues"; above, John 9:22: "For the Jews had already agreed among themselves, that if any man should confess him to be Christ, he should be put out of the synagogue." And this prevailed to such an extent that some of the rulers who believed in Christ were afraid, on this account, to confess him publicly, as is recorded above in John 12:42. This exclusion is foretold in Luke 6:22: "Blessed shall you be when men shall hate you, and when they shall cast out your name as evil, for the Son of man's sake." But was it an evil thing for the apostles to be put out of the synagogue of the Jews, since they themselves were about to withdraw from it? To which it must be said, according to Augustine, that in this there was tribulation for them, because by this the Lord gave them to understand that the Jews were not going to receive Christ. For if they had received Christ, the synagogue of the Jews and the Church of Christ would have been the same; and those who were converted to the Church of Christ would have been converted to the synagogue of the Jews.

And of killing: "But the hour comes, that whosoever kills you, will think that he does a service to God." These words indeed can be taken as spoken by way of consolation to the disciples, so that the word "but" is taken adversatively, so that the sense would be: as it were, you ought to be consoled by this that they will do to you, but the hour comes, that whosoever kills you, will think that he does a service to God. But what kind of consolation could this be for them, namely, that whoever should kill them would think that he was rendering a service to God? To which it must be said, according to Augustine, that by his having said "they will put you out of the synagogues," it was given to be understood that those who were converted to Christ were to be killed by the Jews at once; and therefore, for their consolation, the Lord tells them that they were going to win over so many to Christ, once expelled from the assemblies of the Jews, that the Jews would not be able to root them out; and on this account they would strive to bring death upon them, lest by their preaching they should convert everyone to the name of Christ. Or it must be said that in this he foretold to them the tribulation of being killed.

Now he says "will think that he does a service to God," not to gods, so as to give it to be understood that this is said only of the persecution of the Jews; Matthew 23:34: "Behold I send to you wise men and scribes; and some of them you will put to death and crucify." For the martyrs of Christ were killed by the Gentiles, yet those Gentiles did not think they were rendering service to God but only to their own gods. Now the Jews, in killing the preachers of Christ, thought they were rendering a service to God, because they had a zeal for God, but not according to knowledge: for they believed that whoever was converted to Christ was deserting the God of Israel. Of this killing it is said in Psalm 43:22: "For your sake we are put to death all the day long; we are counted as sheep for the slaughter."

He assigns the reason for what has been said, saying "And this they will do to you, because they have not known the Father, nor me"; and first he gives the reason for the future persecution; secondly the reason for the foretelling of it, at the place: "But these things I have told you." He says therefore: they will persecute you, and "these things they will do to you," not on account of zeal for the truth, but because "they have not known the Father," namely, insofar as he is Father, "nor me," his Son; above, John 8:19: "If you did know me, perhaps you would know my Father also"; 1 Timothy 1:13: "who before was a blasphemer, and a persecutor... I obtained the mercy of God, because I did it ignorantly, in unbelief."

But it might be said: if the Jews are going to persecute you out of ignorance of the faith, why then did he foretell it to you? And so, when he says "but these things I have told you, that when the hour shall come, you may remember that I told you of them," he first gives the cause of the foretelling; secondly the cause of the delay in foretelling it, at the place: "And these things I said not to you from the beginning."

He says therefore: I have told you these things for this reason, that when the hour of them shall come, you may remember that I told you of them. The hour of certain persons is said to come when they are able to fulfill what they desire, and to do what they will; Wisdom 2:7: "Let no flower of the time pass by us," namely, of that which is fit for the exercise of their pleasures. The hour of the Jews, then, will come when they will be able to exercise their persecutions upon you. But this is a nocturnal hour. Luke 22:53: "This is your hour, and the power of darkness," and so on.

"That you may remember that I told you of them." This indeed serves for two purposes. For when, being in the midst of tribulations, they remembered that Christ had foretold these things to them, they recognized his divinity, and had greater confidence in his help. Likewise, by the fact that someone has foreseen the tribulations impending over him, he is less afflicted, because darts that are foreseen strike with less force. And Tully assigns the reason for this in the Book of Tusculan Disputations. For temporal goods and evils, the more they are known, the smaller they are reckoned to be. For riches are reckoned greater by those who do not have them than by the same persons after they have obtained them. Likewise also, tribulations, before they are had, are feared more and are believed to be more distressing before they come than after they have come and are present. Now an evil, when it is premeditated, is made as it were present, and from that very presence it is reckoned less. Hence he says that the wise man, from premeditation, can receive consolation concerning the sorrow to come, which some receive only from the constant presence of the sorrow that is imminent. Thus, then, for a twofold reason he foretells to them the tribulations: to raise up their hope concerning his help, and to lessen their sorrow.

Here he assigns the reason why he did not foretell these things to them before, namely, "because I was with you." This can be referred to the two things mentioned above. First, to the raising up of hope: for while I was with you, trusting in my help you did not doubt; but now, when you shall see me die, you may be able to doubt of my power; and therefore it is necessary that I foretell future things, by which you may know my divinity and power. Or it can be referred to the second, so that the sense is: I was with you, protecting you and taking the whole weight upon myself; below, John 17:12: "Father, while I was with them, I kept them whom you gave me." But because I am about to depart from you, the whole weight of tribulation will remain with you; and therefore it is fitting that these things not be unforeseen for you.

But it seems that the Lord had foretold this before this hour, because the other three Evangelists relate that the Lord, before this time, had foretold to the disciples that they would be handed over before kings and governors, and scourged in the synagogues of the Jews. But it must be said that this is not contrary to what the Lord says here, "these things I said not to you from the beginning," because those Evangelists say that the Lord said this on the Mount of Olives, which was three days before the passion was imminent, before they came to the supper. Hence what he says, "from the beginning," is not referred to the time of the passion, but to the time when he was first with the disciples, as Augustine says. But against this is the fact that in Matthew 10:16 it is said that the Lord foretold to the disciples the tribulations to come, not only when the passion was imminent, but from the beginning of their election. "Behold," he says, "I send you as sheep in the midst of wolves." And therefore it must be said that what he says, "from the beginning," is not to be understood only of the tribulations to come, but of the coming of the Holy Spirit, which he had not foretold to them from the beginning, as Augustine says. Or it must be said, according to Chrysostom, that it is to be understood of the tribulations. And then, as to what he says, "from the beginning," he says it on account of two things which he here foretold to them anew: one, namely, that they were going to suffer tribulations from the Jews, which he had not told them before, but only from the Gentiles, as is evident in Matthew 10:22; the other, that he had foretold above to them that they were going to suffer scourgings, but here he adds one thing which could especially strike them with astonishment, namely, that their death would be reckoned by the Jews as a service rendered to God.

Above, the Lord explained the consoling reasons against the tribulations that were to come upon the disciples; here he explains the consoling reasons concerning his own departure. Now the Lord consoled them concerning his departure by a threefold reason. First, by reason of their access to the Father, which he was promising; hence he said: "Let not your heart be troubled... in my Father's house there are many mansions." Second, by reason of the Paraclete whom he was about to send; hence he said: "And I will ask the Father, and he will give you another Paraclete." Third, by reason of his renewed vision of himself, which he asserted: "I will not leave you," he says, "orphans: I will come to you."

Now these three reasons he explains here, but in reverse order: first, the promise of the Spirit the Paraclete; second, the renewed vision of himself, at the place "a little while, and now you shall not see me; and again a little while, and you shall see me"; third, the introduction to the Father, at the place "and in that day you shall not ask me."

Concerning the first, he does two things. First, he sets forth the necessity of the consolation; second, he sets it down, at the place "but I tell you the truth," and so on.

Concerning the first, he does two things. First, he foretells his departure; second, he shows the effect of this foretelling, at the place "but because I have spoken these things to you, sorrow has filled your heart."

He departs, then, going to the Father; and therefore he says: "I was with you until now, but now I go to him who sent me," that is, to the Father: which indeed belongs to perfection. For then is each thing brought to perfection when it returns to its own principle; Tobit 12:20: "It is time that I return to him who sent me." Ecclesiastes 1:7: "To the place from which the rivers come, they return." He was going, indeed, according to his humanity, to him with whom he was from eternity according to his divinity. And this has been more fully expounded in what precedes.

But he adds: "No one of you asks me, Where are you going?" But what is this that he says? Did not Peter ask, above (13:36): "Lord, where are you going?" And Thomas, above (14:5): "We do not know where you are going?" And therefore Chrysostom and Augustine answer this question, but in different ways.

For Chrysostom says that the disciples, hearing that they would be put to death and expelled from the synagogues, became so saddened and astonished that, as if forgetful of Christ's departure and losing the power of speech, they did not ask him about his departure. Hence he adds: "but because I have spoken these things to you, sorrow has filled your heart." And thus the Lord, saying "and now I go to him who sent me," rather rebukes them, according to Chrysostom. And this they did not ask; Deuteronomy 32:7: "Ask your father, and he will declare to you"; Ecclesiasticus 6:28: "Search for her, and she will be made manifest to you."

Augustine, however, holds that this saying, "now I go to him who sent me," is not for that instant in which he was speaking, but for the time when he was about to ascend into heaven; as if he were saying: "Earlier you asked me where I was going, but now I go in such a way that it is not necessary for any of you to ask me, Where are you going?" Because, as it is said in Acts 1:9, "while they were looking on, he was lifted up."

Here is set down the sorrow, which is the effect of the foretelling, according to Chrysostom; but according to Augustine they were saddened about the departure: for they rejoiced in the presence of Christ, being affected in a certain carnal way toward his human appearance, just as a man delights in the presence of a friend, and therefore they were saddened at his departure; Psalm 29:6: "in the evening," namely of the Passion, "weeping shall tarry," in the apostles, "and in the morning," of the Resurrection, "joy." But because it is human that sorrow should touch the heart, yet vicious that it should fill the heart, since through this reason is disturbed, therefore, as if reproving them, he says: "sorrow has filled your heart"; Ecclesiasticus 30:22: "Give not up your soul to sadness"; above (14:27): "Let not your heart be troubled."

Here is set down the reason for consolation which is the promise of the Holy Spirit, and first he promises the Holy Spirit; second he foretells his effect, at the place "and when he has come," and so on. Concerning the first he does two things. First he shows the necessity of his departure; second, the usefulness of his departure.

He says therefore: "sorrow has filled your heart," namely on account of my departure; but you ought rather to rejoice, because it is expedient for you that I go, that is, it is very necessary for you, because if I do not go, the Paraclete will not come to you. Likewise it is fruitful and useful for you: because if I go, I will send him to you, namely the Holy Spirit.

But could not Christ, while living in the flesh, have given the Spirit? It must be said that indeed he could: because even upon him, when baptized, the Holy Spirit descended in the form of a dove and never withdrew from him, whom he received not by measure from the instant of his conception. But he was unwilling to give him to the disciples while he was present with them, for a fourfold reason.

First, on account of their indisposition: for to the Holy Spirit, since he is spiritual love, carnal love is contrary. Now the disciples were affected by a certain carnal love toward Christ's humanity, and had not yet been raised up by spiritual love to his divinity, and therefore they were not yet capable of the Holy Spirit; 2 Corinthians 5:16: "From now on we know no one according to the flesh," that is, according to the affection of the flesh, "and if we have known Christ according to the flesh," namely before the Passion, "but now we know him no longer."

Second, on account of the condition of divine help, which is present most of all in times of necessity; Psalm 9:10: "a helper in due times"; and again Psalm 26:10: "For my father and my mother have forsaken me, but the Lord has taken me up." Now as long as Christ was with them, sufficient help was with them, but with him departing they were exposed to many tribulations: and therefore another comforter and helper was given to them at once. Hence he significantly says: "and he will give you another Paraclete"; Isaiah 28:9: "Whom shall he teach knowledge...? Them that are weaned from the milk, that are drawn from the breasts."

Third, from the consideration of Christ's dignity: for, as Augustine says in the book On the Trinity, Christ, insofar as he is man, does not have that by which he gives the Holy Spirit, but insofar as he is God. But when he was with the disciples, he seemed to be, as it were, one man among them. Lest, therefore, it should seem that it was a man who gave the Holy Spirit, he therefore did not give him before his ascension; above (7:39): "the Spirit had not yet been given, because Jesus was not yet glorified"; Wisdom 9:10: "Send her from the throne of your majesty."

Fourth, on account of preserving the unity of the Church: for, as is found above (10:41), "John did no sign": which was for this reason, lest the people be divided from Christ, and so that his eminence over John might appear more evident. But the disciples were to be filled with this very Spirit, so that they would even do greater works than Christ did, above (14:12): "and greater than these shall they do"; and therefore, if he had been given to them before the Passion, it could have been turned into a doubt among the people as to who Christ was, and thus there would have been division over him; Psalm 67:19: "Ascending on high, he gave gifts to men."

But, according to Chrysostom, an argument can here be taken against the Macedonians, who say that the Holy Spirit is a creature and a minister of the Father and the Son. For if this were so, the coming of the Holy Spirit would not be a sufficient consolation for Christ's departure: just as it would not be a sufficient consolation for the departure of a king, if one of his ministers were given in his place. Because, therefore, the Holy Spirit is equal to the Son, the Lord consoles them by the promise of the Holy Spirit.

But if the Son and the Holy Spirit are equal, why is it expedient that the Son depart, so that the Holy Spirit may come? The reason is this: because he was departing bodily, while at the same time he was coming invisibly together with the Holy Spirit. For if the Son had dwelt invisibly, and said: "it is expedient that I depart, because the Holy Spirit will come," the Holy Spirit would surely be reckoned greater than he.

Above, the Lord consoled the apostles by the promise of the Holy Spirit; here he shows the benefit which the Holy Spirit, upon coming, will bring to them. And he sets down a threefold benefit: one on the part of the world, another on the part of the disciples, and a third on the part of Christ. On the part of the world, indeed, because the Holy Spirit, upon coming, will convict the world; on the part of the disciples, because he will instruct them, at the place "I have yet many things to say to you," etc.; on the part of Christ, because he will glorify him, at the place "he shall glorify me," etc. Concerning the first he does two things. First he sets down the benefit of the coming of the Holy Spirit as regards the world; second he expounds it, at the place "of sin indeed, because they have not believed in me." He says therefore: it is expedient for you that I go, because I will send the Holy Spirit to you, and, when he has come, he will convict the world of sin, and of justice, and of judgment. This is read in two ways: in one way according to Augustine, in another way according to Chrysostom.

According to Augustine indeed in this way: "when he has come," namely the Holy Spirit, "he will convict," that is, reprove, the world; Proverbs 9:8: "Rebuke a wise man, and he will love you." But does not Christ also convict the world? He does indeed convict it, above, 8:41: "you are of your father the devil," and Matthew 23, saying many things against the Pharisees and Scribes. Why then does he say "he will convict," as though he himself had not convicted? But perhaps someone would say that Christ convicted only the Jews, while the Holy Spirit, in the disciples and through the disciples, convicts the whole world. But this is contradicted by the fact that Christ speaks in the apostles and through the apostles just as the Holy Spirit does; 2 Corinthians (last chapter), 13:3: "you seek a proof of Christ who speaks in me." And therefore it must be said that he said "he will convict the world" of him who, invisibly penetrating your hearts, will pour out charity in them, by which, fear being driven out, you will have the power of convicting. For as long as the disciples were carnally attached to Christ, the Holy Spirit was not in them, as has been said, in the manner in which he was afterward; and therefore they were not as bold as they were after his coming; Psalm 32:6: "by the spirit of his mouth was all the power of them," namely of the apostles; 2 Chronicles 24:20: "the spirit of the Lord clothed Zechariah." He also will convict the world, because, filling the hearts which before had been worldly, he brought it about that they reproved themselves; Job 13:15: "I will argue my ways in his sight," etc. And this the Holy Spirit does; Psalm 50:12: "renew a right spirit within my bowels."

But of what will he convict? Of three things. Of the sin which they committed; Isaiah 58:1: "announce to my people their wicked deeds," etc. And this the apostles did; Psalm 18:5: "their sound has gone out into all the earth." Likewise of the justice which they neglected; Isaiah 29: "they have not done justice," etc. And this the apostles did: Romans 3:10: "there is not one that is just." Likewise of the judgment which they despised: for as it is said in Proverbs 18:3, "the wicked man, when he has come into the depth of sins, despises"; Ezekiel 5:6: "she has despised my judgments," etc.

Here he expounds. And first, what he says concerning sin, namely "because they have not believed in me." He convicts only of the sin of unbelief, because through faith all other sins are forgiven, Matthew 25:35ff. The Lord imputes to the damned only the lack of mercy, because through mercy all sins are purged; Proverbs 15:27: "by mercy and faith sins are purged." So therefore here too: because while unbelief remains, the other sins are retained, and when it departs the others are forgiven. Now he says "because they have not believed in me," and he does not say "believed me" or "believed him," because the demons believe that Christ exists, and tremble; James 2:19. But "in me," through faith formed by hoping and loving.

Second, concerning justice, namely "because I go to the Father," etc. This indeed can be expounded in two ways: either concerning the justice of Christ, or concerning the justice of the apostles. Concerning the justice of the apostles thus: he convicts the world of our justice, which they have not imitated. I mean the justice not from the law, but from faith; Romans 3:22: "but the justice of God through faith in Jesus Christ." But faith concerns things unseen: Hebrews 11:1. Now the disciples saw one thing, namely his humanity, and did not see another, namely his divinity; but this he promises them as a reward; above, 14:21: "I will manifest myself to them." The disciples, therefore, had faith concerning Christ only as regards the divinity; but when the humanity of Christ was withdrawn from them, then their faith concerned both; and therefore, according to Augustine on John, he says "because I go to the Father, and now you shall not see me," as if he were to say: you believe in me as regards the divinity, and, because I go to the Father, you will believe in me also as regards the humanity — which justice of faith indeed the world does not imitate. But he says "and now you shall not see me": not that they were never to see him, but because they were not going to see him in this mortal flesh. They saw him at the resurrection, but existing as immortal; and they will see him at the judgment, but coming in majesty.

Concerning the justice of Christ, he expounds it in the work On the Words of the Lord. For the Jews were unwilling to acknowledge that Christ was just; above, 9:24: "we know that this man is a sinner." He will convict them of this justice, saying "because I go to the Father": because this very fact, that I go to the Father, belongs to my justice. For that Christ descended was of mercy; but that he ascended was owed to his justice; Philippians 2:9: "for which cause God also has exalted him," etc.

Third, he convicts the world of judgment; and this because "the prince of this world" — that is, the devil, who is the prince of the world, that is, of worldly men, not by creation, but by suggestion and imitation; Wisdom 2:25: "they imitate him who are of his side"; Job 41:25: "he is king over all the children of pride" — this prince, therefore, "has already been judged," that is, cast out; above, 12:31: "now is the judgment of the world," that is, on behalf of the world, "now shall the prince of this world be cast out." And he says this in order to remove the excuse of men, who excuse themselves of their sins on account of the temptation of the devil; as if he were to say: they cannot be excused, because the devil has been expelled, through the grace and faith of Christ and the Holy Spirit, from the hearts of the faithful, so that he no longer tempts from within as before, but is permitted to tempt only from without, through trial; and therefore those who wish to cling to Christ can resist him. And hence it is that weak women have conquered the devil, by whom nevertheless the strongest men have been overcome. Of this judgment, therefore, the world is convicted, because, unwilling to resist, it is conquered by the devil, and brings back, through consent to sin, him whom it had expelled from itself; Romans 6:12: "sin does not reign in your mortal body."

Or otherwise, according to the same Augustine in the book On the Words of the Lord, what he says, "has already been judged," is to be understood of the judgment of condemnation; that is, he himself has already been condemned, and consequently all who cling to him; Matthew 25:41: "depart, you cursed, into everlasting fire, which was prepared for the devil and his angels." The world is also convicted concerning judgment: because, knowing that the prince of this world has been condemned, it does not itself escape this judgment either; but it is judged along with its prince, since it imitates one who is proud and impious.

According to Chrysostom, it is expounded differently from the very beginning: "when he has come," namely the Holy Spirit, "he will convict," that is, prove against, "the world of sin"; as if he were to say: the Holy Spirit himself will be a kind of proof against the world; Hebrews 2:4: "God also bearing witness by signs and wonders," etc. And concerning this sin he will show that they sinned gravely "because they have not believed in me," when they see that the Holy Spirit is given in my name to the faithful; Acts 5:32: "we are witnesses of this thing, and the Holy Spirit, whom God has given to all who obey him." Concerning justice, namely which I have, which nevertheless the world did not reckon me to have: and this, because I go to the Father, and will send you the Spirit, namely who will show that I have led a just and blameless life; above, 15:26: "whom I will send you from the Father, the Spirit of truth." Because this is said in Psalm 67:19: after Christ ascended on high, he gave gifts to men. Concerning judgment: because "the prince of this world has already been judged"; that is, from this very fact that he is judged, that is, expelled, through the Holy Spirit, from the hearts of the faithful; Zechariah 13:2: "I will cast out the unclean spirit"; 1 Corinthians 2:12: "we have not received the spirit of this world, but the Spirit who is from God." And concerning this judgment he will convict them, because they themselves wrongly judged that he had a devil, and that he cast out devils by Beelzebub: of which they will be convicted, because the Holy Spirit whom I will send will condemn and cast out the devil himself.

Here he sets down the benefit of the coming of the Holy Spirit on the part of the disciples, which is their instruction; and first he sets down the necessity of instruction; second he promises the instruction, at the place "but when that Spirit of truth has come, he will teach you all truth"; third he excludes a doubt, at the place "for he shall not speak of himself." He says therefore: the coming of the Holy Spirit will be useful to the world, because he will convict it. But it will also be useful to you for instruction; of which instruction indeed you stand in need, "because I have many things to say to you, but you cannot bear them now": as if he were to say, I have instructed you, but you are not filled up; Job 26:14: "behold, these things are said in part of his works: and seeing we have heard scarcely a little drop of his word, who shall be able to behold the thunder of his greatness?"

But to ask what these many things are which they were not able to bear is foolish, as Augustine says. For if they themselves were not able to bear them, much more are we also unable. Yet this saying, "you cannot bear them now," various heretics take up as a covering for their own error, in that to those who cling to them they say in secret certain most shameful things, which they would not dare to say openly — as though these very things were what the disciples could not then bear, and the Holy Spirit taught things which the spirit of man is ashamed to teach and preach openly. It is not, therefore, to be understood that certain secrets of doctrine are kept silent from the little ones among the faithful, to be taught separately to those who are greater, but the things which belong to the faith are set forth to all the faithful; Matthew 10:27: "that which you have heard in the ear, preach upon the housetops." But they must be set forth to the unlearned in one way, and to the experienced in another; just as the subtle points concerning the mystery of the incarnation, and other such things, are not to be set forth to the unlearned, because, being unable to understand them, they would be scandalized. All the things, therefore, which belonged to the faith, the Lord set forth to them, but not in the manner in which he afterward revealed them, and especially not as in eternal life. So, therefore, the things which they could not bear are the full knowledge of divine things, which they did not have then — for instance, the equality of the Son to the Father, and things of this kind. Whence Paul, 2 Corinthians 12:4: "I heard secret words, which it is not granted to man to utter," which were not concerning any truth other than that of faith, but in a higher manner. Likewise the spiritual understanding of all the Scriptures, which they did not have then, but when "he opened their understanding, that they might understand the Scriptures": Luke, last chapter, 24:45. Likewise the sufferings and dangers which they were to undergo, which they could not bear then, because their minds were weak; Ecclesiasticus 6:26: "put your shoulder under her, and bear her." So, therefore, instruction was necessary for them.

Here he promises them the instruction which they will obtain at the coming of the Holy Spirit, who will teach them all truth. For since he is from the truth, it belongs to him to teach the truth, and to make them like to his principle. And he says "all truth," namely of the faith, which he will teach through a certain elevated understanding in this life, and the same fully in eternal life, where "we shall know even as we are known": 1 Corinthians 13:12, and 1 John 2:27: "the anointing will teach you," etc. Or "all truth" of the figures of the Law, which the disciples obtained through the Holy Spirit. Whence Daniel 1:17, it is said that the Lord gave to those children wisdom and understanding.

Here he excludes a doubt which could arise: if the Holy Spirit will teach them, it seems that he would be greater than Christ; which is not so, because he will teach them by the power of the Father and the Son, for "he shall not speak of himself," but from me, because it will be from me. For just as the Son does not operate of himself but from the Father, so the Holy Spirit, because he is from another, namely from the Father and the Son, will not speak of himself, but whatever he shall hear — receiving knowledge, as also essence, from eternity — this he will speak, not bodily, but by illuminating inwardly in the mind; Hosea 2:14: "I will lead her into solitude, and will speak to her heart"; Psalm 84:9: "I will hear what the Lord God speaks in me." But since he has heard from eternity, what is this, that it says "he shall hear," in the future tense? But it must be said that eternity includes every time; and therefore the Holy Spirit, who hears from eternity, can be said to hear in the present, in the past, and in the future. Yet nevertheless he is sometimes said to hear in the future because those things of which he has knowledge are future. He will speak, therefore, whatever he shall hear, because he will teach not only eternal things, but future things; and therefore he adds: "and the things that are to come, he will declare to you," which is proper to the divinity; Wisdom 8:8: "she knows signs and wonders before they are done"; Isaiah 41:23: "declare to us the things that are to come; and we shall know that you are gods." For this is proper to the Holy Spirit; Joel 2:28: "I will pour out my spirit upon all flesh, and your sons and your daughters shall prophesy." Now the apostles had the spirit of prophecy. Or, "he will teach all truth," namely of the figures. But lest they should doubt how they would know about the future tribulations which he had foretold to them, therefore he adds "and the things that are to come," namely upon you, "he will declare to you."

Above there was set forth a twofold fruit of the coming of the Holy Spirit, namely the conviction of the world and the instruction of the disciples; here a third fruit is set forth, namely the glorification of Christ. And first he proposes the fruit of the glorification; second he manifests the reason for it, at the words "because he shall receive of mine"; third the manifestation of the reason is added, at the words "all things whatsoever the Father hath are mine." He says therefore: "he will teach all truth," because "he shall glorify me," in whom is all truth; above, John 14:6: "I am the way, the truth, and the life"; Colossians 2:3: "in whom," namely Christ, "are all the treasures of wisdom and knowledge." "He shall glorify me": that is, he will make clear knowledge of me. First indeed by enlightening the disciples: because they were still carnal, and were attached to Christ according to the flesh, that is, according to the weakness of the flesh, not knowing the majesty of his divinity, of which they were afterward made capable through the Holy Spirit; 1 Corinthians 2:10: "but to us God hath revealed them by his Spirit." Second, by furnishing confidence to proclaim him clearly. For the disciples were before timid, so that they did not dare to confess Christ publicly, but filled with the Holy Spirit, fear having been driven out, they proclaimed Christ to men, being in a certain way impelled by that very Spirit; Isaiah 59:19: "when he shall come as a violent stream, which the Spirit of the Lord driveth on." Whence also the Apostle said: "the charity of Christ presseth us." Third, by working wonderful works in the apostles and through the apostles; 1 Corinthians 12:11: "all these things one and the same Spirit worketh."

Here is set forth the reason for the glorification, which is that the Son is the principle of the Holy Spirit. For everything that is from another manifests that from which it is: for the Son manifests the Father, because he is from him. Since therefore the Holy Spirit is from the Son, it is proper that he should glorify him. He says therefore: "therefore he shall glorify me because he shall receive of mine." But this receiving is not to be understood in the manner in which it occurs in creatures. For there are three things in the reception found in creatures, of which two are not found in the divine persons. Namely, first, that in creatures the one who receives is other than that which is received: this is not the case in the divine realm, since the divine persons are simple, nor is there in them one thing and another; rather, from whomsoever the Holy Spirit receives, he receives his whole substance, and likewise the Son. Second, it is the case in creatures that the one receiving at some time was without that which it receives, as when matter receives a form, or a subject receives an accident: for sometimes matter was without such a form, and the subject without such an accident. And this indeed is not found in the divine realm: because the Son from eternity has that which he receives from the Father, and the Holy Spirit that which he receives from the Father and the Son. Therefore the Holy Spirit receives from the Son, just as the Son receives from the Father; above, John 10:29: "that which my Father hath given me, is greater than all." Thus therefore, to receive in the divine realm denotes an order of origin. But note that when he says "he shall receive of mine," the word "of" does not import participation, but consubstantiality, because he receives the whole of what the Son has. For just as the Son is said to be of the substance of the Father, because he receives the whole substance of the Father, so also the Holy Spirit is of the substance of the Son, because he receives his whole substance. Because therefore "he shall receive of mine," and I am the Word of God, "therefore he will announce it to you." For the spirit of the soul can in no way exist except insofar as it proceeds from a word interiorly conceived.

Here is set forth the manifestation of the reason, where Christ proves that the Holy Spirit received of his on account of the unity and consubstantiality of the Father and the Son; where first he sets forth the consubstantiality of the Father and the Son; second he draws the intended conclusion, at the words "therefore I said, that he shall receive of mine." He says therefore "he shall receive of mine, because all things whatsoever the Father hath are mine," as if he were to say: although the Spirit of truth proceeds from the Father, nevertheless because "all things whatsoever the Father hath are mine," and he himself is the Spirit of the Father, he shall also receive of mine.

But it must be noted that we are said to have something in two ways. In one way as a possession; in another way as that which is in us, for instance either as a form, or as a part. The Father therefore has, as a possession and a thing subject to himself, the whole of creation: Psalm 23:1: "the earth is the Lord's, and the fulness thereof"; he also has something which is in him, indeed which is himself, because he himself is whatever is in Christ himself, since he himself is his own essence, his own goodness, his own truth and eternity. Of this manner of having, therefore, he speaks. And thus whatever the Father has is the Son's: because the Son has the same wisdom, the same goodness which the Father also has; above, John 5:26: "as the Father hath life in himself, so he hath given to the Son also to have life in himself"; Matthew 11:27: "all things are delivered to me by my Father." But, as Didymus says, some object: if all things whatsoever the Father has, the Son also has, then since the Father has paternity, it follows that the Son does too. To this he replies that this argument would indeed have an appearance of validity, if the Lord had said: all things which God has are mine. But in saying "all things which the Father has," he preserves the distinction of Father and Son, giving one to understand that all things whatsoever the Father has are his own, except that in which the Father is distinguished from the Son. For by the name "Father" he declared himself to be the Son; he did not usurp to himself the paternity which was the Father's. But it must be noted that we grant this simply, namely that whatever the Father has, the Son has, yet not that the Son has it in the same order in which the Father has it. For the Son has it as one receiving from another; the Father, however, has it as one giving to another. There is therefore no distinction in that which is had, but in the order of having. But relations of this kind, namely paternity and filiation, import a distinction of this order: for paternity imports this, that it is to give to another, while filiation imports to receive from another.

But it is asked whether relation in the divine realm is something real. It seems that it is: otherwise, since the divine persons are distinguished by relations, their distinction would not be real. It must be said, therefore, that relation in the divine realm is considered in two ways. In one way by comparison to the essence or person of the Father; and thus the relation of the Father is not another thing than the essence or person of the Father. In another way it can be considered by comparison to the opposite relation, for instance to filiation; and thus paternity is a real relation, because according to this it imports an order of nature, which the Father gives to the Son through eternal generation: and this order indeed is in God according to the truth of the matter. Thus therefore, if paternity be compared to the essence of the Father, all things whatsoever the Father has, the Son has, because paternity is not another thing than the essence of the Father; but he does not have it in the same order, as has been said.

Here he draws the intended conclusion, that the Holy Spirit receives from the Son. For it is necessary, if all things which the Father has are the Son's, and the Son is consubstantial with the Father, that the Holy Spirit proceed from the Son just as he proceeds from the Father, as Hilary and Didymus argue. On which point it must be known that in any procession or origin of a created thing, we say that the same thing is that by which the agent acts, or gives what it has, and that which the recipient receives; just as generated fire receives the form of fire, which the generating fire gives through its own form. But in the origin of the divine persons this is in a certain way similar, namely that the same thing is that by which the Father gives his own nature to the Son, not by will, but by nature, that is, through his own nature. But in this it is dissimilar: because in creatures that which is communicated and that by which it is communicated are not the same in number, but only in species; but in the divine realm it is the same nature in number which the Father gives to the Son, and by which he gives or communicates it.

But note that we say that the Son receives of the substance of the Father, that is, the substance of the Father; and the Holy Spirit of the substance of the Father and the Son; and that the Father, by the power of his own nature, gives to the Son his substance, and the Father and the Son give it to the Holy Spirit. But nevertheless we do not say that the Father is of the substance of the Son, or that the Father and the Son are of the substance of the Holy Spirit: because the word "of" imports consubstantiality together with an order of origin. Thus therefore to the Holy Spirit is communicated that which is common to the Father and the Son. But it is necessary that the same thing be the principle of communication in the divine realm and that which is communicated. If therefore the essence is communicated to the Holy Spirit, it is necessary that that which communicates be the essence. But the essence is common to the Father and the Son: it is necessary therefore that, if the Father gives the essence to the Holy Spirit, the Son likewise give it: and therefore he says, "because all things whatsoever the Father hath are mine." And if the Holy Spirit received from the Father, he will also receive from the Son; and therefore he says "therefore I said to you, that he shall receive of mine, and will announce it to you," because according as he receives from me, so will he announce it to you.

Above, the Lord explained one reason for consolation drawn from the promise of the Holy Spirit; here he explains the second, namely concerning his renewed sight of them, and first the promise of a renewed vision is set forth; second, the disciples' doubt is introduced, where it says "They said therefore," etc.; third, the resolution of the doubt is added, where it says "But Jesus knew," etc. Now the Lord promises them a renewed vision together with a foretelling of his departure: and he impresses this upon them frequently for this reason, so that, by often meditating beforehand on what is to come, they might bear his absence more tolerably. Now he sets forth three consoling things: a brief absence, a renewed presence of himself, and an honorable departure.

The absence indeed is brief, because "a little while, and now you will not see me": so that the word "a little while" is referred to "you will not see me"; as if he were saying: it is to come that I shall be taken from you through death, and now you will not see me, but you ought not to be saddened, because this time in which you will not see me will be short, for I shall arise at daybreak, that is, on the third day; Isaiah 26:20: "Hide yourself a little while, for a moment, until the indignation pass over." But there will be a renewed presence of me, because "again a little while," that is, after a short space of time following the resurrection, namely forty days, Acts 1:3: "appearing to them for forty days," "and you will see me"; below, John 20:20: "the disciples rejoiced, having seen the Lord." And this because I depart honorably, "because I go to the Father"; Acts 1:9: "while they were watching, he was lifted up."

Or otherwise, so that the word "a little while" is referred to the time before his death, and the sense is: "a little while," namely, a time will exist in which I shall be withdrawn from you, that is, on the next day; above, John 13:33: "Little children, yet a little while I am with you." And "you will not see me," that is, mortal, because, above, John 14:19, "yet a little while, and the world sees me no more," that is, mortal, for it will see him coming in majesty at the judgment; but the disciples will see him existing immortal after the resurrection: because, as is said in Acts 10:40, "he gave him to be made manifest, not to all the people, but to witnesses foreordained." And therefore he adds "a little while," namely it will last, "and you will see [me]," because, namely, it was only a short time that he remained in death; Isaiah 54:8: "In a moment of indignation I hid my face from you for a little while."

Or the word "a little while" can be referred to the time of our whole life up to the judgment; and then we shall see him at the judgment and in glory. Now it is called "a little while" in comparison to eternity; Psalm 89:4: "A thousand years in your sight are as yesterday, which is past." "Because I go to the Father," through the resurrection and ascension; above, John 13:1: "Jesus knowing that his hour had come, that he should pass out of this world to the Father."

Here the disciples' doubt is set forth: and first their discussion among themselves is set forth; second, the occasion of the doubt is expressed; third, the mind and disposition of those doubting is described. The disciples indeed discussed among themselves, on account of the Lord's words, saying, "What is this that he says to us, 'a little while'?" In which their reverence toward Christ is to be commended, which was so great that they did not presume to question him. The angels do likewise; Isaiah 63:1: "Who is this that comes from Edom, with dyed garments from Bozrah?" To whom, however, he responds, saying: "I, who speak justice, and am a defender to save." But in this it is given us to understand that they did not yet have a perfect understanding of Christ's words, either because of the sorrow absorbing them, or because of the obscurity of the words; Matthew 15:16: "Are you also even yet without understanding?"

Now the occasion was the very context of the words, which seemed to imply a certain contrariety. For they understood well enough what he says, "you will not see me," and "because I go to the Father": but this raised the doubt, that they were going to see, after a little while, the same one both existing and dying. For the resurrection was not yet known to them, because this is said in Psalm 88:49: "What man is there who shall not see death, who shall deliver his soul from the hand of hell?" Wisdom 2:1: "It is not known that anyone has returned from the dead." And therefore they say, "What is this that he says to us, 'a little while'?" Understand: "that you will see me." But toward this doubt they were modestly disposed. "We do not know," they say, "what he is speaking of." For, as Augustine says, some, not understanding the words of Scripture, blaspheme, preferring their own opinion to the authority of Scripture; but others, more modest, while they do not understand, confess their own ignorance; Wisdom 9:5: "a weak man, and of short time, and too little for the understanding of judgment and of laws": which the disciples also do here. For they do not say, "he speaks ill," or "nothing"; but they ascribe to their own ignorance the fact that they do not understand.

Here the manifestation of the doubt is set forth, and first the knowledge of the doubt is set forth; second, the manifestation of the thing doubted, where it says "Amen, amen, I say to you," etc.; third, a similitude is introduced, where it says, "A woman, when she gives birth, has sorrow." Concerning the first he does two things. First he shows how the disciples' doubt is known by Christ, when he says "But Jesus knew," by the power of his divinity, "that they wished to ask him," namely, about that which they doubted; above, John 2:25: "for he himself knew what was in man"; 1 Kings 16:7: "Men see the things that appear, but God looks upon the heart." Second, how it is manifested by word; hence he said to them, "Do you inquire among yourselves concerning this," etc.; Isaiah 48:3: "I made it heard from that time, I acted suddenly, and they came to pass."

Here he expounds his own saying, removing the doubt, not expressly repeating the words he had said, satisfying the disciples rather than himself: where he does three things. First he shows the alternation of joy and sorrow; second, their interior sorrow; third, the joy that follows. He says therefore, as to the first, "Amen, amen, I say to you," that in this little while in which you will not see me, "you will weep," outwardly emitting a sorrowful voice, "and you will lament," by weeping tears; Lamentations 1:2: "Weeping, she has wept in the night," as to the first, "and her tears are on her cheeks," as to the second; Jeremiah 31:16: "let your voice cease from weeping."

Now their interior sorrow will be by contrast with the joy of the world; hence he says, "but the world will rejoice": which can be understood particularly with respect to the time of Christ's passion, and thus "the world," that is, the scribes and Pharisees, "will rejoice" over the killing of Christ; Lamentations 2:16: "This is the day that we looked for: we have found it, we have seen it." Or "the world," that is, the wicked who are in the Church, "will rejoice," in the persecution of the saints; Revelation 17:8: "those who dwell upon the earth will rejoice." Or universally "the world," that is, men living in a carnal way, "will rejoice," in worldly things; Isaiah 22:13: "behold joy and gladness, killing calves and slaying rams, eating meat and drinking wine."

The sorrow of the disciples follows: hence he says, "but you will be made sorrowful," namely, over the sufferings which you will endure in the world, or rather over my killing. So too the saints are made sorrowful over the sufferings inflicted upon them by the world, and over sins; 2 Corinthians 7:10: "the sorrow that is according to God works repentance unto steadfast salvation." But joy will follow sorrow: because "your sorrow," which you will have, namely, in the passion, "will be turned into joy," in the resurrection; below, John 20:20: "the disciples rejoiced, having seen the Lord." But universally the sorrow of all the saints will be turned into the joy of the future life; Matthew 5:5: "Blessed are they who mourn, for they shall be comforted"; Psalm 125:6: "Going, they went and wept, casting their seeds; but coming, they shall come with exultation, carrying their sheaves." For the saints weep in the time of merit, while sowing; but they will rejoice in the time of reward, while gathering.

Here the Lord first proposes a similitude; second, he adapts it, where it says, "You therefore now indeed have sorrow." Now he proposes a similitude concerning a woman in labor, whence first he proposes her sorrow over the birth; second, her joy over the offspring, where it says, "but when she has given birth to the child, she no longer remembers the anguish, for joy." He says therefore, as to the first: "a woman, when she gives birth, has sorrow," a sensible sorrow, namely, the greatest, "because her hour has come," namely, of pain; Psalm 47:7: "there, pains as of a woman in labor." By this pain we are given to understand the pain of Christ's passion, which was the greatest; Lamentations 1:12: "O all you who pass by the way, attend, and see if there is any sorrow like my sorrow." Likewise, the sorrow of the saints repenting of their sins; Isaiah 26:17: "As a woman with child, drawing near the time of her delivery, is in pain and cries out in her pangs: so are we become, O Lord, at your presence."

Here he proposes the joy over the escape from pain. For upon the birth there follows a twofold joy: one, over the escape from the pain; the other, and greater, over the arising of the offspring: which indeed is greatest, if the offspring be of the male sex; since the male is something perfect, but the female something imperfect and incidental; Jeremiah 20:15: "Cursed be the man who brought the news to my father, saying, A male child is born to you." Genesis 21:6, when Sarah conceived, she said: "The Lord has made laughter for me, and whoever shall hear of it will laugh with me." And therefore he says, "but when she has given birth, she no longer remembers the anguish," rejoicing over the escape from pain, but rather for joy, "because a man has been born into the world."

Now this similitude applies indeed with respect to Christ, because by suffering he dissolved the pangs of death, and, regenerating, made a new man to be, that is, he restored man to a newness of the glory of life, which was not yet known to men; hence he does not say, "a child is born," but "a man is born into the world": because Christ himself, existing as man, rose new from the dead, as it were a child. Likewise it applies to the Church militant, which walks in newness of life. Likewise to the Church triumphant, which walks in newness of glory. And he does not say "there will be no anguish" but "that she no longer remembers the anguish," because even if the saints should recall the miseries which they suffered, when they are in that blessedness of glory, nevertheless they will not experience anything of the miseries from this in their affection.

Here he adapts the similitude: and first with respect to the present sorrow which the apostles then had, saying, "And you therefore indeed now," that is, from the time of the passion, "have sorrow," over my death; Luke 24:17: "What are these words that you exchange with one another, and why are you sad?" Or "now," that is, in the whole of the present life, "you have sorrow." Above, in the same chapter: "you will weep and lament."

Second, with respect to the future joy, saying, "but I will see you again." Where first he promises them a future vision, saying, "but I will see you again"; which is the same as if he were saying: "you will see me," because we cannot see him unless he shows himself. But he does not say "you will see me" but "I will see you": because this very fact, that he shows himself, is from his mercy, which is signified through his "seeing" them. He says therefore, "but I will see you again," in the resurrection and in the future glory; Isaiah 33:17: "they will see the king in his beauty."

Second, he promises the joy and exultation of the heart, saying, "and your heart will rejoice," namely, from the vision of me in the resurrection. Hence the Church sings: "This is the day which the Lord has made; let us exult and rejoice in it." "And it will rejoice," by the vision of glory: Psalm 15:11: "you will fill me with joy with your countenance"; Isaiah 60:5: "then you will see and abound, and your heart will be amazed and enlarged." For it is natural to each one to rejoice in the sight of the thing loved. But no one can see the divine essence unless he loves it. Job 36:33: "He declares concerning it to his friend, that it is his possession." And therefore it is necessary that joy follow that vision; Isaiah 66:14: "you will see," knowing through the intellect, "and your heart will rejoice"; nay rather, that very joy will overflow even to the body, while it is glorified; hence he adds: "and your bones will flourish"; Matthew 25:21: "enter into the joy of your lord."

Third, he promises them the perpetual duration of joy, saying, "and your joy," which you will have at the resurrection concerning me — Isaiah 61:10: "rejoicing I will rejoice in the Lord" — "no one will take from you": as the Jews once took it away through the passion, because "Christ, rising from the dead, dies now no more; death will no longer have dominion over him." Or "your joy," concerning the enjoyment of glory, "no one will take from you," since it is unforfeitable and perpetual; Isaiah 35:10: "everlasting joy shall be upon their heads." For no one will take this joy from himself through sin, since each one's will is there confirmed in the good; nor also will anyone take this joy from another, since there is no violence there, no infliction of harm, and so forth.

Above, the Lord pursued two reasons for comforting the apostles, namely from the promise of the Paraclete, and from his own return; but here he pursues a third reason, in which he comforted them from the promise of their access to the Father, and first he promises them familiar access to the Father; second, he assigns the reason for what he has said, at the place These things I have spoken to you in proverbs. Concerning the first he does two things. First he gives the security of confidence; second he exhorts them to the use of confidence, at the place Until now you have asked nothing, etc. Concerning the first he does two things. First he excludes the necessity of intercession; second he promises the opportunity of obtaining, at the place Amen, amen I say to you, if you ask the Father anything in my name, he will give it to you.

He says therefore, In that day you will ask me nothing. Here, according to what Augustine says, where we have "you will ask" (rogabitis), the Greeks have a certain word which signifies two things, namely to petition and to interrogate; and therefore in that day you will ask me nothing can be understood in two ways: that is, you will petition nothing from me, or you will question me about nothing. He says therefore: in that day. But what this day is, is clear from what was said above, namely, but I will see you again. This can be understood of the resurrection, and of the vision in glory.

As to the first, it is explained, according to Chrysostom, that in that day, namely when I shall have risen from the dead, you will ask me nothing; that is, you will not say: show us the Father, and the like. But against this exposition Augustine objects: because after the resurrection the disciples say, Acts 1:6: "Will you at this time restore the kingdom to Israel?" And further on, at the end, 19, Peter asks, saying: "But what of this man?" But, in support of Chrysostom's exposition, it must be said that the Lord calls that day not only the day of the resurrection, but also that day on which they were to be taught by the Holy Spirit; above, in the same chapter: "But when that Spirit of truth comes, he will teach you all truth." And thus, speaking indiscriminately of that time, he includes also the coming of the Holy Spirit; as if he were to say, in that day, namely when the Holy Spirit has been given, you will not question me, since you will know all things through the Holy Spirit; 1 John 2:27: "the anointing teaches us about all things." Again, according to the same: in that day of the coming of the Holy Spirit, you will ask me nothing, that is, there will be no necessity for you to ask me.

But did the apostles, after the resurrection, make no prayer to Christ? It seems that they did; 2 Corinthians 12:8, the Apostle says: "For which thing I besought the Lord thrice," that is, Christ. Response. It must be said that in Christ there was a twofold nature: namely a human one, through which he is the mediator of God and men, 1 Timothy 2:5, and a divine one, through which he is one God with the Father. But Christ, insofar as he is man, was not such a mediator as never to join us to God, as some mediators never join the extremes. He therefore joins us to the Father. But the union to God the Father and to Christ according to his divine nature is the same; hence he says: you will not need to make use of my mediation, insofar as I am man. Thus therefore in that day you will not ask me, as a mediator, because through yourselves you will have access to God; but you will ask me as God. And although Christ intercedes for us, as the Apostle says, Romans 8:34, the Church nevertheless does not pray to him as one interceding: hence we do not say, "Christ, pray for us"; but she prays to him as God, cleaving to him as God, through love and faith.

According to Augustine it is explained of the day of the vision of glory, in this way: in that day, when I shall see you in glory, you will not ask me, that is, you will petition nothing, because nothing will remain to be desired, since all good things will overflow for us in our homeland; Psalm 15:10: "you will fill me with joy with your countenance"; and again, Psalm 16:15: "I shall be satisfied when your glory shall appear." Likewise you will ask nothing, because you will be full of the knowledge of God; Psalm 35:10: "in your light we shall see light."

But against both it is objected, because the saints in the homeland pray: according to that word of Job 5:1: "Call, if there be any that will answer you, and turn to some of the saints." And in 2 Maccabees, at the end, it is said that this one prayed for his people. Nor can it be said that they ask for others, not for themselves; because it is said, Revelation 6:10: "How long will you not judge our blood?" Likewise the saints question: for they will be equal to the angels, as is said in Matthew 22:30, but the angels question, saying: "Who is this king of glory?" And in Isaiah 63:1: "Who is this that comes from Edom?" Which is the voice of the angels, according to Dionysius. Therefore the saints also question.

But as to both there is a twofold response. First, because the time of glory can be considered in two ways: according to the inception of glory, and according to its full consummation. Now the time of the inception of glory lasts until the day of judgment: for the saints, as to the soul, have received glory, but they still await something to receive, namely the glory of the body in themselves, and, as regards others, that the number of the elect be completed; and thus until the day of judgment they can both petition and question, yet not concerning those things which pertain to the essence of beatitude. But the time of glory fully consummated is after the day of judgment, after which nothing remains to be petitioned, nothing to be known; and of this he speaks: in that day, namely of consummated glory, you will petition nothing, you will question nothing. But what is said of the angels, that they question, is true concerning the mysteries of the humanity and incarnation of Christ, but not of his divinity.

Here he promises the opportunity of obtaining: which indeed is continued in two ways. In one way, according to Chrysostom, so that it is referred to the time of the resurrection and the coming of the Holy Spirit; as if he were to say: it is true that in that day of the resurrection and of the Holy Spirit you will not question me, yet you will have my help, because you will ask in my name, from the Father, to whom you will have access through me. In another way, according to Augustine: in that day, of my glory, you will ask nothing, but meanwhile, while you dwell in the pilgrimage of this misery, if you ask the Father anything, he will give it to you. And according to this, if you ask the Father anything, etc., is not referred to what he says, in that day, but to those things which precede that day.

Now the Lord sets down seven conditions of good prayer. The first is that spiritual goods be petitioned; and this when he says, if anything. For what is wholly earthly, although it be something in itself, yet compared to spiritual things, is nothing; Wisdom 7:8: "I have accounted riches as nothing in comparison to her"; Jeremiah 4:23: "I beheld the earth, and it was void and nothing." But on the contrary: in Matthew 6, the Lord teaches us to ask for temporal things, at the place: "our daily bread." But it must be said that a temporal thing petitioned, when referred to the spiritual, is already something.

The second condition is that it be done with perseverance; and as to this he says, you will ask, as it were persevering; Luke 18:1: "we ought always to pray, and not to faint"; and 1 Thessalonians 5:17: "pray without ceasing."

Third, that it be done with concord, when he says, you will ask, in the plural; Matthew 18:19: "If two of you shall agree on earth, concerning anything whatsoever they shall ask, it shall be done for them by my Father who is in heaven." Hence the Gloss, on Romans, the last chapter, says that it is impossible for the prayers of many not to be heard.

Fourth, that it proceed from filial affection, when he says, the Father. For he who asks out of fear asks not the Father, but a master, or an enemy; Matthew 7:11: "If you know how to give good things to your children, how much more will your Father who is in heaven give good things to those who ask him?"

Fifth, that it be done with piety, that is, with humility, Psalm 101:18: "he has had regard to the prayer of the humble, and he has not despised their prayer," with the faith of obtaining, James 1:6: "but let him ask in faith, nothing wavering"; and in due order, James 4:6: "you ask, and you do not receive, because you ask amiss." And as to this he says, in my name, which is the name of the Savior, in which name he asks who asks for things pertaining to salvation, and in the manner in which he can attain salvation; Acts 4:12: "there is no other name under heaven given to men, whereby we must be saved."

Sixth, that it be done at the due time; and therefore he says, he will give. For one need not immediately despair, if he does not receive; but it will assuredly be given, even if, so that it be given at a fitting time, it is deferred, so that desire may grow the more; Psalm 144:15: "you give them their food in due season."

Seventh, that one ask for oneself; hence he says, to you, because sometimes one is not heard on behalf of others, the demerits of those for whom the petition is made standing in the way; Jeremiah 7:16: "therefore do not pray for this people"; and 15:1: "if Moses and Samuel should stand before me, my soul is not toward this people."

Here he exhorts them to the use of the confidence given, and first he recalls a past deficiency; second he exhorts to future advancement, at the place, ask. The past deficiency is in not asking; hence he says, until now you have asked nothing. But on the contrary: Matthew 10:1 and Luke 9:1: "he gave them power over all devils, and to cure diseases." But these things they did by praying: therefore they asked something in the name of Christ, and especially because in Luke 10:17 it is said by the disciples: "Lord, even the devils are subject to us in your name."

And therefore it must be said that this can be explained in two ways. In one way thus: until now you have asked nothing, namely that would be something great, in my name. For petitions for bodily healings are small in comparison to the other great things which they were going to accomplish by praying: nor had they yet received the spirit of adoption, by which they might aspire to spiritual and heavenly things. And if you say that they asked for something great, above, 14:9: "Lord, show us the Father," it must be said that they were not asking this from the Father of whom he treats here, but, trusting only in Christ as man, they besought him as mediator to show the Father. In another way, because he says: if you ask the Father anything in my name, in which they had not asked before, not having perfect knowledge of the name of Christ.

Consequently, when he says, ask and you shall receive, he exhorts them to future advancement, namely that they ask. Matthew 7:7: "ask, and it shall be given to you." Ask, I say, and you shall receive, namely what you ask, that your joy may be fulfilled; Luke 10:17: "the disciples returned with joy, saying: Lord, even the devils are subject to us in your name." And in this way, what he says, that your joy may be full, is set down as the end of being heard. Or it can be set down as the thing petitioned, so that the sense is, ask and you shall receive: this, I say, may you ask, that your joy may be full.

Here it must be known that the object of joy is the good desired. For since desire is the movement of the appetite toward the good, and joy is its rest in that good, a man rejoices then when he rests in the good already possessed, toward which the desire was moved. But joy is proportioned to the good possessed: and full joy cannot be had from a created good, because it does not fully quiet the desire and appetite of man: then therefore our joy will be full when we shall have that good in which all the goods that we can desire abound superabundantly. And this good is God alone, who fills our desire with good things, as is said in Psalm 102. Therefore he says, ask, that, that your joy may be full, namely to enjoy God and the Trinity, than which, as Augustine says, there is nothing greater; Psalm 15:10: "you will fill me with joy with your countenance." And why? Because all good things came to me together with her, Wisdom 7:11, that is, with the contemplation of divine wisdom.

Above, the Lord promised the disciples familiarity and their access to the Father; here he assigns the reason for this familiarity. Now there are two things which give a man confidence to ask something of another, and familiarity, namely knowledge and love: and therefore the Lord assigns this twofold reason. The first is taken from a manifest knowledge of the Father; the second from a special love of him, at the place, "in that day you shall ask in my name." Concerning the first he does two things. First he recalls their past, imperfect knowledge of the Father; second he promises perfect knowledge, at "the hour comes when I will no longer speak to you in proverbs."

They had indeed imperfect knowledge, whence he says, "these things I have spoken to you in proverbs." A proverb is properly said to be that which is commonly in the mouth of all, as that saying of Proverbs 22:6: "a young man according to his way, even when he is old he will not depart from it." But because such sayings are sometimes obscure and metaphorical, it follows that "proverb" is sometimes taken for "parable," in which one thing is said and another signified. And it is in this way that "proverb" is here taken for parable, that is, for parabolic speech.

Now this can bear a fourfold sense. The first is such according to the letter, referring it to what he had just said, in this way: I have said to you, "up to now you have asked nothing," and that "you shall ask in my name," and I have spoken as it were obscurely and in proverbs; but the hour comes when what I have said to you obscurely I shall say at once openly; whence he adds, "the Father himself loves you," and "I went out from the Father, and came into the world." And thus the apostles seem to have understood it, whence, on hearing these things, they say to him, "behold, now you speak openly," and so on.

The second sense is that what he says, "these things I have spoken to you in proverbs," be referred to the whole of what is read in this Gospel concerning the teaching of Christ; while what is said, "the hour comes when I will no longer speak to you in proverbs," be referred to the time of glory. For because now we see through a mirror and in an enigma, therefore these things which are said to us about God are set forth in proverbs. But because in our homeland we shall see face to face, as is said in 1 Corinthians 13:12, therefore then it will be announced to us about the Father not in proverbs, but openly. Now he says "about the Father," because no one can see the Father in that glory except by the Son's manifesting him; Matthew 11:27: "no one knows the Father except the Son, and he to whom the Son has willed to reveal him." For he himself is the true light, giving us the light by which we may see the Father; above, 8:12: "I am the light of the world."

But because what follows, "you shall ask in my name," conflicts with this exposition — since we shall ask nothing, if it be understood of the day of glory, when our desire will be satisfied with good things — there is therefore another sense, and it is twofold. One, according to Chrysostom, is as follows: "these things," namely what I have now said to you, "in proverbs," that is, in a certain entanglement of words, "I have spoken to you," not expressing wholly what you ought to know of me and my Father, "because I have many things to say to you which you cannot bear now" — above, this same chapter; "but the hour comes," namely when I shall have risen from the dead, "when I will no longer" speak "in proverbs," that is, obscurely and through enigmas, "but I will announce to you openly about my Father." For through those forty days in which he appeared to them, he taught them many mysteries and announced many things about himself and the Father; and since now, through faith in the resurrection, firmly believing him to be true God, they were raised to higher things; whence it is also added, Acts 1:3: "speaking to them of the kingdom of God"; Luke, last chapter, 45: "he opened their understanding, that they might understand the Scriptures."

The other sense is, according to Augustine, that by saying "these things I have spoken to you in proverbs," the Lord promises that he will make them spiritual. For this is the difference between the spiritual man and the animal man: the animal man receives spiritual words as proverbs, not because they are spoken proverbially, but because his mind, unable to be raised above bodily things, finds them obscure; 1 Corinthians 2:14: "the animal man does not perceive the things that are of the Spirit of God." But the spiritual man receives spiritual things as spiritual. Now the disciples were from the beginning as it were animal men, and the things said to them were obscure, and like proverbs; but afterward, made spiritual by Christ and taught through the Holy Spirit, they grasped spiritual things openly. And therefore he says, "these things I have spoken to you in proverbs," that is, they were to you like proverbs. "But the hour comes when I will no longer speak to you in proverbs"; 2 Corinthians 3:18: "but we, with unveiled face beholding the glory of the Lord, are transformed into the same image from glory to glory, as by the Spirit of the Lord."

Here the second reason for confidence is set forth, taken from the Father's love toward the disciples; and first he shows the Father's love for them; second, the Son's familiarity with the Father, at "I went out from the Father, and came into the world." Concerning the first he does two things. First he resumes the promise made to them; second he assigns the reason for the promise, at "for the Father himself loves you." Concerning the first he does two things. First he resumes one thing that he had promised; second he promises them confidence in asking. Whence he says, "in that day" — namely when I shall announce to you openly about the Father — "you shall ask in my name": because, manifestly knowing him, you will know that I am equal to him and coessential with him, and that through me you have access to him. For this is what it is to ask in his name: to hope, through Christ, to have access to the Father; Psalm 19:8: "these in chariots, and these in horses; but we will call upon the name of the Lord our God."

Now he passes over in silence the fact that he will ask the Father for them; whence he says, "and I do not say to you that I will ask the Father," and so on. But does he not himself pray for us? Indeed he does: 1 John 2:1: "we have an advocate with the Father, Jesus Christ the righteous"; Hebrews 7:25: "approaching God through himself, he is able to save." And to this it must be said, first, according to Augustine, that he says this in order to remove the notion that he is henceforth, as it were, a person interceding insofar as he is man. Thus in that day, when I shall announce openly and you shall ask in my name, you will also know me to be one with the Father and that I am not a person interceding as man; but rather, insofar as I am God, interceding together with him, I shall hear you. In another way, according to Chrysostom, he perhaps says this lest the disciples believe that they were to obtain things through the Son in such a way that they themselves would not have immediate access to the Father — as if he were saying: now you have recourse to me, that I might intercede for you, but then you will have such confidence with him that you yourselves also will be able to ask of the Father in my name, needing no other to introduce you. But did the apostles not need Christ as man to intercede? Otherwise, since he himself intercedes, his intercession would be superfluous. But it must be said that he does not intercede for them as for those who are absent and unable to have access, but rather making their prayers more apt to be heard.

Here he assigns the reasons for the promise, which is the Father's love for them, and first he sets forth the Father's love; second, the proof of that love, at "because you have loved me." He says therefore: I do not say this because I will ask the Father for you — for by this it would seem that he himself did not love them — but rather, "the Father himself," who loves all things, willing for them the good of nature (Wisdom 2:35: "you love all things that are, and hate nothing of the things you have made"), "loves you" — the apostles and the saints — with a certain privileged love, willing for you the highest good, that is, himself; Deuteronomy 33:3: "he loved the peoples: all his saints are in his hand," because he loved them to this end; Wisdom 3:1: "the souls of the just are in the hand of God."

He shows the proof of this from two things: namely from the love of the disciples for Christ, and from faith. As to the first he says, "because you have loved me": which proof indeed is not through causality, because, as is said in 1 John 4:10, "not as though we had loved him; but because he first loved us"; but it is through a sign, because this very fact, that we love God, is a sign that he loves us: for that we are able to love him is from the gift of God; Romans 5:5: "the charity of God is poured out in our hearts through the Holy Spirit, who has been given to us"; above, 14:21: "he who loves me will be loved by my Father." As to the second he says, "and you have believed that I came out from God." "For without faith it is impossible to please God": Hebrews 11:6. But faith comes to us from the love of God: "for it is the gift of God," as is said in Ephesians 2:8. But a gift is not given except from the love of the giver. Now to believe and to love Christ insofar as he came out from God is a sufficiently evident sign of the love of God, because that on account of which each thing is such, is itself such the more. He therefore who loves Christ, who came out from God — his love is chiefly turned back upon God the Father; but not so, if he loves him only insofar as he is man.

But because he had made mention of his going out from the Father, here, explaining more clearly, he says, "I went out from the Father, and came into the world." In this he shows his familiarity with the Father, and first he sets forth his going out from the Father; second, his return to the Father, at "again I leave the world, and go to the Father." Now there is a twofold procession of the Son from the Father: one, namely, eternal, the other temporal. He designates the eternal one when he says, "I went out from the Father," being eternally begotten by him. But it must be noted that everything which goes out from something was previously in it. Now a thing is in another in three ways. In one way, as the contained is in the container; in another way, as a part is in the whole; in a third way, as an accident is in a subject, and as an effect is in a cause: and according to this, some things are said to go out from those in which they are. But in the first two ways, that which goes out remains numerically the same thing; for instance, the very same wine, numerically, comes out of the cask, and the very same part comes from the whole. But in the other two ways, that which goes out is not numerically the same.

These things, however, are not to be said of God: for since God is supremely simple, and is not in a place except metaphorically, it cannot be said that the Son is in him as a part or as something contained, but he was in him through unity of essence; above, 8:16: "I and the Father are one." For the whole essence of the Father is the whole essence of the Son, and conversely; and therefore he does not go out from the Father in the manner of the things aforesaid. For that which goes out from a whole as a part is distinct from it in essence: for a part going out from the whole becomes a being in act, which in the whole was a being in potency. And likewise, that which goes out from a containing whole is distinguished from it by place; but the Son does not go out from the Father locally, since he fills all things, according to that saying of Jeremiah 23:24, "I fill heaven and earth," nor does he go out divisibly, since the Father is impartible; rather he goes out from him through personal distinction. Thus therefore, in this "going out," insofar as it presupposes an inherence, the unity of essence is designated; insofar as it suggests a certain procession, personal distinction is designated; Psalm 18:7: "from the highest heaven" — namely, from God the Father — "is his going forth." And Psalm 109:3: "from the womb, before the daystar, I begot you."

But in corporeal things, a thing going out from something is no longer in it, since it goes out through a separation of essence or of place. Here, however, because there is no such going out, he so went out from the Father from eternity that nevertheless he is from eternity in him: and thus, when he is in him, he goes out, and when he goes out, he is in him — so that he always goes out, and is always in him. But he designates his temporal procession when he says, "and I came into the world." Now just as his eternal going out from the Father is not local, so neither is his coming into the world local: for since the Son is in the Father and conversely, just as the Father fills all things, so too does the Son; nor is there anywhere to which he could be locally moved. He is said, therefore, to have come into the world insofar as he assumed human nature — as to the body, which has its origin from the world — without changing place; above, 1:11: "he came unto his own, and his own received him not."

Accordingly, when he says, "again I leave the world, and go to the Father," he treats of his return to the Father: and first he sets forth his departure from the world, saying, "again I leave the world" — not thereby withdrawing the providence of his governance, since together with the Father he always governs the world, and is always with the faithful through the assistance of grace; Matthew, last chapter, 20: "behold, I am with you even to the consummation of the world." He leaves the world, therefore, by withdrawing himself from the bodily sight of worldly men. Second, he sets forth his return to the Father, when he says, "I go to the Father" — whom he had never abandoned. Now he goes, insofar as he offered himself to the Father in his passion; Ephesians 5:2: "he offered himself an oblation and a sacrifice to God." Likewise, insofar as, through the resurrection, he as man was configured to the Father in immortality; Romans 6:10: "but in that he lives, he lives to God." Likewise, insofar as, in the ascension, he ascended to the heavens, in which the divine glory especially shines forth; Mark, last chapter, 19: "the Lord Jesus indeed, after he had spoken to them, was taken up into heaven, and sits at the right hand of God"; above, in the same place: "I go to him who sent me; and none of you asks me, where are you going?"

Having set forth the reasons and the words that console the apostles, here is set forth their effect in the disciples. First the disciples' affection is set forth; second their condition is shown, at the place "Jesus answered them"; third the intention of the foregoing is assigned, at the place "These things I have spoken to you," etc.

The disciples' affection is one of confession and belief, hence they say, "Behold, now you speak plainly." Here they confess three things about Christ: namely, the clarity of his teaching, the certainty of his knowledge, and his divine origin.

They confess the first when they say, "Behold, now you speak plainly, and you utter no proverb." For if we attend carefully, scarcely in any place of sacred Scripture is Christ's origin so expressed as here, when he says: "Plainly I will declare to you of my Father," and, "I came forth from the Father, and I came into the world." And therefore, believing this promise—by which he said, "Plainly I will declare to you of my Father"—to have been fulfilled for them, such that they need no other manifestation, they say, "Behold, now you speak plainly." But, as Augustine says, the disciples were still so ignorant that they did not know that they did not understand. For he had not promised them that he would speak without proverbs in that hour, but in the hour of the resurrection or of glory. Yet as far as the disciples themselves were concerned, he had already at that time spoken to them more clearly, although another clarity of his words was still to be awaited. Below, John 18:20: "I have spoken openly to the world."

They confess the second when they say, "Now we know that you know all things." And indeed, on the surface of the words, it is a sufficiently evident proof of certain and perfect knowledge when someone makes plain what he says: for it is the sign of one who knows to be entirely able to teach, hence it is said in Proverbs 14:6, that the teaching of the prudent is easy. For the things that surpass our understanding we do not explain plainly in words. But nevertheless the apostles say this for another reason, namely because the Lord knows all the secrets of their heart, and satisfies them concerning the things about which they are in doubt: he consoles them by promising the joy of the Holy Spirit, and a renewed vision of himself, and the Father's love. And therefore they say, "now we know that you know all things," namely the secrets of hearts; below, at the end, John 21:17: "You know all things"; Wisdom 8:8: "To the Lord our God all things are known before they come to be." Hence they add, "and you have no need that anyone question you." This seems to contradict what was said before. For they say that he knows all things; but it is not the part of one who knows to question, but to be questioned: how then does he have no need that anyone question him? But it must be said that they say this in order to indicate that he also knows the secrets of hearts, because even before being questioned he satisfied them above, when they said among themselves: "What is this that he says to us, 'a little while'?" Nonetheless, Christ both questions and is questioned, not because he has need of it, but because we do.

They confess the third when they say, "By this we believe that you came forth from God": and indeed fittingly, for to know all things, and even the secrets of hearts, is proper to the divinity; Jeremiah 17:9: "The heart of man is perverse and unsearchable: who shall know it? I the Lord, searching the heart and testing the reins." And therefore they say, "you came forth from God," consubstantial with the Father, and true God.

Here the disciples' condition is set forth, which is one of weakness: where first he reproaches the slowness of their faith; second, the future tribulation impending; third, he shows himself immune from all their detriment.

As to the first, he says, "Do you now believe?" If this is taken as a question, it is a reproach of their slowness to believe, as if he were saying: have you delayed believing until now? But if it is taken as a concession, he reproaches the instability of their faith, as if he were saying: it is true that you now believe, but presently, when I am handed over, you will abandon me; Luke 8:13: "They believe for a while, and in time of temptation they fall away." "Behold, the hour comes, and now has come, that you shall be scattered, each one to his own, and you shall leave me alone."

Here the tribulation and scandal impending over them is set forth. Hence it must be known that, with this scandal impending, they lost what they had before obtained through Christ. For they had obtained the fellowship of Christ, his suffering, and the unburdening of possessions, and the whole common manner of living. Hence Peter enumerates these three things, Matthew 19:27, saying: "Behold, we"—namely, all of us, as to the third—"have left all things"—as to the second—"and have followed you"—as to the first. And these they lost: and therefore the Lord foretold this to them, saying, "Behold, the hour comes, and now has come, that you shall be scattered"—as to the third—on account of the fear that will master you, so that you cannot even flee together; Zechariah 13:7: "Strike the shepherd, and the sheep of the flock shall be scattered," etc. "Each one to his own"—as to the second, that is, to the disposition of possessing his own things; hence Peter and the others returned to the boat, and to their own affairs; below, at the end, John 21:3: "They went out, and got into the boat." "And you shall leave me alone"—as to the first; Job 19:14: "My brothers have forsaken me, and those who knew me have forgotten me"; Isaiah 63:3: "I have trodden the winepress alone." But Christ suffers no detriment from the disciples' scandal; hence he says, "and I am not alone, because the Father is with me," as if he were saying: although I am one with the Father through unity of essence, I am not alone through distinction of person; hence I did not come forth from the Father in such a way as to depart from him.

Here the Lord sets forth his intention concerning his teaching: and first he sets forth the usefulness of his teaching; second, its necessity, at "In the world you shall have tribulation."

The usefulness of his teaching is peace, hence he says: I say that you will be brought to this, that you leave me alone; and for this reason I set before you my teaching, lest you persist in this abandonment: and "for this," namely all that I have said to you in this discourse, or all that I have spoken to you in the whole Gospel, that, returning to me, you may have peace in me. For the end of the Gospel is peace in Christ; Psalm 118:165: "Much peace have they that love your name." The reason for this is that peace of heart is opposed to its disturbance, which arises from evils that come upon it and increase. But if someone should at some time have a grief or a joy exceeding those evils, it is clear that the disturbance does not remain. And hence it is that worldly men, who are not joined to God through love, have tribulations without peace; but the saints, who have God in their heart through love, although they have tribulations from the world, have peace in Christ; Psalm 147:14: "Who has placed peace as your borders." For our end here ought to be that we have peace in God; Psalm 76:3: "My soul refused to be comforted"—namely in the things of the world—"but when I was mindful of God, I was delighted."

But the necessity of this peace is the vexation inflicted by the world; hence he says, "In the world you shall have tribulation." And first he foretells the future distress; second he gives confidence against it. As to the first, he says, "In the world you shall have tribulation," that is, from worldly men; 1 John 3:13: "Do not marvel if the world hates you"; above, John 15:19: "because I have chosen you out of the world, therefore the world hates you." As to the second he says, "Have confidence: I have overcome the world." For he himself sets us free; Ecclesiasticus 51:6: "He delivered me from the oppression of the flame." As if he were saying: return to me, and you shall have peace; and this because I have overcome the world, which oppresses you.

Christ overcame the world, first indeed by taking away from it the weapons with which it attacks: and these are its objects of desire; 1 John 2:16: "All that is in the world is either the concupiscence of the eyes, or the concupiscence of the flesh, or the pride of life": namely, because he overcame riches through poverty; Psalm 85:1: "I am needy and poor"; Luke 9:58: "The Son of Man has nowhere to lay his head." Honor through humility; Matthew 11:29: "Learn from me, for I am meek and humble of heart." Pleasures through sufferings and labors; Philippians 2:8: "He became obedient unto death, even the death of the cross." Likewise above, John 4:6: "Jesus, therefore, being wearied from his journey, sat thus upon the well"; Psalm 87:16: "I have been in labors from my youth." He, therefore, who thus overcomes these things, overcomes the world: and this is what faith accomplishes; 1 John 5:4: "This is the victory that overcomes the world, our faith": because, since it is the substance of things to be hoped for, which are spiritual and eternal goods, it makes us despise carnal and transitory goods.

Second, he overcame the world by excluding the prince of the world; above, John 12:31: "Now the prince of this world shall be cast out"; Colossians 2:15: "Despoiling the principalities and powers, he led them away confidently, triumphing over them openly in himself." From this he has offered the Devil to us to be overcome by us; Job 40:24: "Will you play with him as with a bird, or will you bind him for your handmaids?" In the literal sense, after the Passion of Christ, young handmaids of Christ and little children make sport of him.

Third, by converting to himself the men of the world. The world rebelled by stirring up seditions through worldly men, whom Christ drew to himself; above, John 12:32: "If I be lifted up from the earth, I will draw all things to myself." Hence above, John 7:19, they say: "Behold, the whole world has gone after him." Thus, therefore, we ought not to fear tribulations, because he has been overcome; 1 Corinthians 15:57: "But thanks be to God, who has given us the victory through Jesus Christ."