João 16

John Chrysostom · Comentário Patrístico (catena)

João 16:1

"These things have I spoken unto you, that ye should not be offended." That is, "when ye see many disbelieve, and yourselves ill-treated." — Homily on the Gospel of John 77

João 16:2

"They shall put you out of the synagogues." (For "the Jews had already agreed, that if any one should confess Christ, he should be put out of the synagogues".) "Yea, the time cometh, that whosoever killeth you will think that he doeth God service." "They shall so seek after your murder, as of an action pious and pleasing to God." Then again He addeth the consolation. — Homily on the Gospel of John 77

João 16:3

"And these things will they do, because they have not known the Father, nor Me." "It is sufficient for your comfort that ye endure these things for My sake, and the Father's." Here He remindeth them of the blessedness of which He spake at the beginning, "Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for My sake. Rejoice, and be exceeding glad; for great is your reward in heaven." (Matt. v. 11, Matt. v. 12.) — Homily on the Gospel of John 77

João 16:4

"And these things," saith He, "I told you not at the beginning." Why did He not tell them at the beginning? That none might say that He spake guessing from the ordinary course of events. And why did He enter on a matter of such unpleasantness? "I knew these things," He saith, "from the beginning, and spake not of them; not because I did not know them, but because I was with you." And this again was spoken after a human manner, as though He had said, "Because ye were in safety, and it was in your power to question Me when ye would, and all the storm blew upon Me, and it was superfluous to tell you these things at the beginning." "But did He not tell them this? Did He not call the twelve, and say unto them, 'Ye shall be brought before governors and kings for My sake,' and, 'they shall scourge you in the synagogues'? (Matt. x. 18, Matt. x. 17). How then saith He, 'I told you not at the beginning'?" Because He had proclaimed before the scourgings and bringing before princes, still not that their death should appear so desirable that the action should even be deemed a service to God. For this too more than anything was suited to terrify them, that they were to be judged as impious and corrupters. This too may be said, that in that place He spake of what they should suffer from the Gentiles, but here He hath added in a stronger way the acts of the Jews also, and told them that it was at their doors. — Homily on the Gospel of John 78

João 16:4

"These things have I told you, that when the time shall come, ye may remember them." "So, judging from these words, deem the rest also trustworthy. For ye will not be able to say, that I flatteringly told you only those things which would please you, nor that the words were words of deceit; for one who intended to deceive, would not have told you beforehand of matters likely to turn you away. I have therefore told you before, that these things might not fall upon you unexpectedly, and trouble you; and for another reason besides, that ye might not say, that I did not foreknow that these things would be. Remember then that I have told you." And indeed the heathen always covered their persecutions of them by a pretense of their wickedness, driving them out as corrupters; but this did not trouble the disciples who had heard beforehand, and knew for what they suffered. The cause of what took place was sufficient to rouse their courage. Therefore He everywhere handleth this, saying, "they have not known Me"; and, "for My sake they shall do it"; and, "for My Name's sake, and for the Father's sake"; and, "I suffered first"; and, "from no just cause they dare these things." — Homily on the Gospel of John 77

João 16:5-6

"But now I go to Him that sent Me, and no man of you saith, Whither goest Thou? But because I have said these things unto you, sorrow hath filled your heart." It was no slight comfort to them to learn that He knew the excess of their despondency. For they were beside themselves from the anguish caused by their being left by Him, and from their awaiting the terrible things which were to come, since they knew not whether they should be able to bear them manfully. "Why then after this did He not tell them that they had been vouchsafed the Spirit?" That thou mightest learn that they were exceedingly virtuous. For if, when they had not yet been vouchsafed the Spirit, they started not back, though overwhelmed with sorrow, consider what sort of men they were likely to be after having enjoyed the grace. If they had heard this at that time, and so had endured, we should have attributed the whole to the Spirit, but now it is entirely the fruit of their own state of mind, it is a clear manifestation of their love for Christ, who applieth a touchstone to their mind as yet defenseless. — Homily on the Gospel of John 78

João 16:5-6

Great is the tyranny of despondency, and much courage do we need so as to stand manfully against the feeling, and after gathering from it what is useful, to let the superfluous go. It hath somewhat useful; for when we ourselves or others sin, then only is it good to grieve; but when we fall into human vicissitudes, then despondency is useless. And now when it has overthrown the disciples who were not yet perfect, see how Christ raiseth them again by His rebuke. They who before this had asked Him ten thousand questions, (for Peter said, "Whither goest Thou?"; and Thomas, "We know not whither Thou goest, and how can we know the way?"; and Philip, "Show us Thy Father";) these men, I say, now hearing, "they will put you out of the synagogues," and "will hate you," and "whosoever killeth you will think that he doeth God service," were so cast down as to be struck dumb, so that they spake nothing to Him. This then He maketh a reproach to them, and saith, "These things I said not unto you at the beginning, because I was with you; but now I go unto Him that sent Me, and none of you asketh Me, Whither goest Thou? but because I have said these things unto you, sorrow hath filled your heart." For a dreadful thing is immoderate sorrow, dreadful and effective of death. — Homily on the Gospel of John 78

João 16:7

"But I tell you the truth." Observe how He consoleth them again. "I speak not," He saith, "to please you, and although you be grieved ten thousand fold, yet must ye hear what is for your good; it is indeed to your liking that I should be with you, but what is expedient for you is different. And it is the part of one caring for others, not to be over gentle with his friends in matters which concern their interests, or to lead them away from what is good for them." "For if I go not away, the Comforter will not come." What here say those who hold not the fitting opinion concerning the Spirit? Is it "expedient" that the master depart, and the servant come? Seest thou how great is the honor of the Spirit? "But if I depart, I will send Him unto you." — Homily on the Gospel of John 78

João 16:8

"He, when He is come, will reprove the world." That is, "they shall not do these things unpunished if He come. For indeed, the things that have been already done, are sufficient to stop their mouths; but when these things are also done by Him, when doctrines are more perfect and miracles greater, much more shall they be condemned when they see such things done in My Name, which make the proof of the Resurrection more certain. For now they are able to say, 'this is the carpenter's son, whose father and mother we know'; but when they see the bands of death loosed, wickedness cast out, natural lameness straightened, devils expelled, abundant supply of the Spirit, and all this effected by My being called on, what will they say? The Father hath borne witness of Me, and the Spirit will bear witness also." Yet He bare witness at the beginning. Yea, and shall also do it now. ... — Homily on the Gospel of John 78

João 16:9

João 16:10

"Of righteousness, because I go to the Father, and ye see Me no more." That is, "I have exhibited a blameless life, and this is the proof, that, 'I go to the Father.'" For since they continually urged this against Him, that He was not from God, and therefore called Him a sinner and transgressor, He saith, that the Spirit shall take from them this excuse also. "For if My being deemed not to be from God, showeth Me to be a transgressor, when the Spirit shall have shown that I am gone thither, not merely for a season, but to abide there, (for the, 'Ye see Me no more,' is the expression of one declaring this,) what will they say then?" Observe how by these two things, their evil suspicion is removed; since neither doth working miracles belong to a sinner, (for a sinner cannot work them,) nor doth the being with God continually belong to a sinner. "So that ye can no longer say, that 'this man is a sinner,' that 'this man is not from God.'" — Homily on the Gospel of John 78

João 16:10-11

[(as quoted by Aquinas, AD 1274)] (Hom. lxxviii. 2) i. e. My going to the Father will be a proof that I have led an irreproachable life, so that they will not be able to say, This man is a sinner; this man is not from God. (c. 9:24, 16) Again, inasmuch as I conquered the devil, (which no one who was a sinner could do,) they cannot say that I have a devil, and am a deceiver. But as he hath been condemned by Me, they shall be assured that they shall trample upon him afterwards; and My resurrection will show that he was not able to detain Me. — Catena Aurea by Aquinas

João 16:11

"Of judgment, because the prince of this world is judged." Here again He mooteth the argument concerning righteousness, that He had overthrown His opponent. Now had He been a sinner, He could not have overthrown him; a thing which not even any just man had been strong enough to do. "But that he hath been condemned through Me, they shall know who trample on him hereafter, and who clearly know My Resurrection, which is the mark of Him who condemneth him. For he was not able to hold Me. And whereas they said that I had a devil, and that I was a deceiver, these things also shall hereafter appear to be false; for I could not have prevailed against him, had I been subject to sin; but now he is condemned and cast out." — Homily on the Gospel of John 78

João 16:12

Because He was clothed with the flesh, and because He would not seem to speak concerning Himself, and because they did not yet know clearly concerning the Resurrection, and were too imperfect, and also because of the Jews, that they might not think they were punishing Him as a transgressor; therefore He spake no great thing continually, nor plainly drew them away from the Law. But when the disciples were cut off from them, and were for the future without; and when many were about to believe, and to be released from their sins; and when there were others who spake of Him, He with good reason spake not great things concerning Himself. "So that it proceeded not from ignorance of Mine," He saith, "that I told you not what I should have told you, but from the infirmity of the hearers." — Homily on the Gospel of John 78

João 16:12

"I have yet many things to say unto you, but ye cannot bear them now." "Therefore it is expedient for you that I depart, if ye then will bear them when I departed." "And what hath come to pass? the Spirit greater than Thou, that now indeed we bear not, but It will fit us to bear? Is It working more powerful and more perfect?" "Not so; for He too shall speak My words." — Homily on the Gospel of John 78

João 16:13-14

[(as quoted by Aquinas, AD 1274)] (Hom. lxxviii. 2) In this way then He raised their spirits; for there is nothing for which mankind so long, as the knowledge of the future. He relieves them from all anxiety on this account, by showing that dangers would not fall upon them unawares. Then to show that He could have told them all the truth into which the Holy Spirit would lead them, He adds, He shall glorify Me. (Hom. lxxviii. 2) And because He had said, Ye have one Master, even Christ, (Mat. 23:8) that they might not be prevented by this from admitting the Holy Ghost as well, He adds, For He shall receive of Mine, and shall show it unto you. — Catena Aurea by Aquinas

João 16:16

Nothing is wont so to cast down the soul that is anguished and possessed by deep despondency, as when words which cause pain are continually dwelt upon. Why then did Christ, after saying, "I go," and, "Hereafter I will not speak with you," continually dwell on the same subject, saying "A little while, and ye shall not see Me, because I go to Him that sent Me"? When He had recovered them by His words concerning the Spirit, He again casteth down their courage. Wherefore doth He this? He testeth their feelings, and rendereth them more proved, and well accustometh them by hearing sad things, manfully to bear separation from Him; for they who had practiced this when spoken of in words, were likely in actions also, easily to bear it afterwards. And if one enquire closely, this very thing is a consolation, the saying that, "I go to the Father." For it is the expression of One, who declares that He shall not perish, but that His end is a kind of translation. He addeth too another consolation; for He saith not merely, "A little while, and ye shall not see Me," but also, "A little while, and ye shall see Me"; showing that He will both come to them again, and that their separation would be but for a little while, and His presence with them continual. — Homily on the Gospel of John 79

João 16:17-18

"If," saith one of them, "we shall see Thee, whither goest Thou? And if Thou goest, how shall we see Thee?" Therefore they say, "We cannot tell what He saith." That He was about to depart, they knew; but they knew not that He would shortly come to them. On which account He rebuketh them, because they did not understand His saying. — Homily on the Gospel of John 79

João 16:20

For, desiring to infix in them the doctrine concerning His death, what saith He? "Verily, verily, I say unto you, That ye shall weep and lament"-which belonged to the Death and the Cross-"but the world shall rejoice." Because by reason of their not desiring His death, they quickly ran into the belief that He would not die, and then when they heard that He would die, cast about, not knowing what that "little" meant, He saith, "Ye shall mourn and lament." "But your sorrow shall be turned into joy." Then having shown that after grief comes joy, and that grief gendereth joy, and that grief is short, but the pleasure endless, He passeth to a common example. — Homily on the Gospel of John 79

João 16:21

And He said not, that the pain shall pass away only, but, "she doth not even remember it," so great is the joy which succeedeth; so also shall it be with the Saints. And yet the woman doth not rejoice because "a man hath come into the world," but because a son hath been born to her; since, had this been the case, nothing would have hindered the barren from rejoicing over another who beareth. Why then spake He thus? Because He introduced this example for this purpose only, to show that sorrow is for a season, but joy lasting: and to show that (death) is a translation unto life; and to show the great profit of their pangs. He said not, "a child hath been born," but, "A man." For to my mind He here alludeth to His own Resurrection, and that He should be born not unto that death which bare the birth-pang, but unto the Kingdom. Therefore He said not, "a child hath been born unto her," but, "A man hath been born into the world." — Homily on the Gospel of John 79

João 16:21

"A woman when she is in travail hath sorrow." And He hath used a comparison which the Prophets also use continually, likening despondencies to the exceeding pains of childbirth. But what He saith is of this kind: "Travail pains shall lay hold on you, but the pang of childbirth is the cause of joy"; both confirming His words relative to the Resurrection, and showing that the departing hence is like passing from the womb into the light of day. As though He had said, "Marvel not that I bring you to your advantage through such sorrow, since even a mother to become a mother, passeth in like manner through pain." Here also He implieth something mystical, that He hath loosened the travail pangs of death, and caused a new man to be born of them. — Homily on the Gospel of John 79

João 16:22

"And ye now therefore have sorrow-but I will see you again, and your sorrow shall be turned into joy." Then, to show that He shall die no more, He saith, "And no man taketh it from you." — Homily on the Gospel of John 79

João 16:23

"And in that day ye shall ask Me nothing." Again He proveth nothing else by these words, but that He is from God. "For then ye shall for the time to come know all things." But what is, "Ye shall not ask Me"? "Ye shall need no intercessor, but it is sufficient that ye call on My Name, and so gain all things." "Verily, verily, I say unto you, Whatsoever ye shall ask My Father in My Name." He showeth the power of His Name, if at least being neither seen nor called upon, but only named, He even maketh us approved by the Father. But where hath this taken place? Where they say, "Lord, behold their threatenings, and grant unto Thy servants that with boldness they may speak Thy word" (Acts iv. 29, Acts iv. 31), "and work miracles in Thy Name." "And the place was shaken where they were." — Homily on the Gospel of John 79

João 16:24

[(as quoted by Aquinas, AD 1274)] (Hom. lxxix) Hitherto have ye asked nothing in My Name: ask, and ye shall receive, that your joy may be full. — Catena Aurea by Aquinas

João 16:25

[(as quoted by Aquinas, AD 1274)] (Hom. lxxix) These words being obscure, He adds, These things have I spoken to you in proverbs, but the time cometh when I shall no more speak unto you in proverbs: for forty days He talked with them as they were assembled, speaking of the kingdom of God. And now, He says, ye are in too great fear to attend to My words, but then, when you see Me risen again, you will be able to proclaim these things openly. — Catena Aurea by Aquinas

João 16:27

When we ask God for something, there is no need for intermediaries. And he is no more disposed to help us because he is asked by others than if we ourselves ask. For he wants us to seek things from him often. This pleases him very much. For it is in this alone that he becomes our debtor: Every time we pray to him, he is pleased and freely gives us what we have not loaned him. And should he see someone who is in need fervently praying to him, he will himself pay down for us what he has not received from us. But if we pray in an indifferent manner, he will be indifferent to our request—not because he does not want to give but because our prayer is acceptable only when we pray to him with all our hearts.Nor does God put off the granting of our prayers because he detests them or because he is against us. But he does clearly wish, by delaying his giving, to keep us close to himself; just as fathers who love their children tenderly will withhold a gift from children who are lazy and indifferent in order to teach them to persevere. And have your prayers been heard? Then give thanks because your prayers have been heard. And have your prayers not been heard? Keep praying so that they may be heard.… For, though you may be helpless and without a protector, if you cry out to God himself you shall most certainly be heard. — POEM ON PRAYER, HOMILY 2

João 16:28

[(as quoted by Aquinas, AD 1274)] (Hom. lxxix) As it was consolatory to them to hear of His resurrection, and how He came from God, and went to God, He dwells again and again on these subjects: Again I leave the world, and go to the Father. The one was a proof that their faith in Him was not vain: the other that they would still be under His protection. — Catena Aurea by Aquinas

João 16:29

[(as quoted by Aquinas, AD 1274)] (Hom. lxxix) The disciples were so refreshed with the thought of being in favour with the Father, that they say they are sure He knows all things: His disciples said unto Him, Now speakest Thou plainly, and speakest no proverb. — Catena Aurea by Aquinas

João 16:30

[(as quoted by Aquinas, AD 1274)] (Hom. lxxix. 2) But since His answer met what was in their minds, they add, Now we are sure that Thou knowest all things. See how imperfect they yet were, after so many and great things now at last to say, Now we are sure &c. saying it too as if they were conferring a favour. And needest not that any man should ask thee; i. e. Thou knowest what offends us, before we tell Thee, and Thou hast relieved us by saying that the Father loveth us. — Catena Aurea by Aquinas

João 16:32

[(as quoted by Aquinas, AD 1274)] (Hom. lxxix) Ye shall be scattered; i. e. when I am betrayed, fear shall so possess you, that ye will not be able even to take to flight together. But I shall suffer no harm in consequence: And yet I am not alone, because the Father is with Me. — Catena Aurea by Aquinas

João 16:33

[(as quoted by Aquinas, AD 1274)] (Hom. lxxix. 2) These things have I said unto you, that ye might have peace: i. e. that ye may not reject Me from your minds. For not only when I am taken shall ye suffer tribulation, but so long as ye are in the world: In the world ye shall have tribulation. (Hom. lxxx) i. e. raise up your spirits again: when the Master is victorious, the disciples should not be dejected; I have overcome the world. — Catena Aurea by Aquinas