{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/114/1140083.htm","path":"chr/ecf/114/1140083.htm","source_url":"https://sacred-texts.com/chr/ecf/114/1140083.htm","text":"\u201cThese things I said not unto you at the beginning, because I was with you. But now I go My way to 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.\u201d\n[1.] 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, \u201cWhither goest Thou?\u201d [ John 13.36 ]; and Thomas, \u201cWe know not whither Thou goest, and how can we know the way?\u201d [ John 14:5, 8 ]; and Philip, \u201cShow us Thy Father\u201d;) these men, I say, now hearing, \u201cthey will put you out of the synagogues,\u201d and \u201cwill hate you,\u201d and \u201cwhosoever killeth you will think that he doeth God service,\u201d 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, \u201cThese 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.\u201d For a dreadful thing is immoderate sorrow, dreadful and effective of death. Wherefore Paul said, \u201cLest perhaps such a one should be swallowed up by overmuch sorrow.\u201d ( 2 Cor. ii. 7 .)\n\u201cAnd these things,\u201d saith He, \u201cI told you not at the beginning.\u201d 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? \u201cI knew these things,\u201d He saith, \u201cfrom the beginning, and spake not of them; not because I did not know them, but \u2018because I was with you.\u2019\u201d And this again was spoken after a human manner, as though He had said, \u201cBecause 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.\u201d \u201cBut did He not tell them this? Did He not call the twelve, and say unto them, \u2018Ye shall be brought before governors and kings for My sake,\u2019 and, \u2018they shall scourge you in the synagogues\u2019? ( Matt. 10:18, 17 ). How then saith He, \u2018I told you not at the beginning\u2019?\u201d 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 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.\np. 285\n\u201cBut 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.\u201d 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. \u201cWhy then after this did He not tell them that they had been vouchsafed the Spirit?\u201d 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. 2224 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.\nJohn 16.7 . \u201cBut I tell you the truth.\u201d 2225\nObserve how He consoleth them again. \u201cI speak not,\u201d He saith, \u201cto 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.\u201d\n\u201cFor if I go not away, the Comforter will not come.\u201d 2226\nWhat here say those who hold not the fitting opinion concerning the Spirit? Is it \u201cexpedient\u201d that the master depart, and the servant come? Seest thou how great is the honor of the Spirit?\n\u201cBut if I depart, I will send Him unto you.\u201d And what the gain?\nJohn 16.8 . \u201cHe, when He is come, will reprove 2227 the world.\u201d 2228\nThat is, \u201cthey 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, \u2018this is the carpenter\u2019s son, whose father and mother we know\u2019; 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.\u201d Yet He bare witness at the beginning. Yea, and shall also do it now. But the, \u201cwill convince,\u201d\nThis meaneth, \u201cwill cut off all their excuses, and show that they have transgressed unpardonably.\u201d\nJohn 16.10 . \u201cOf righteousness, because I go to the 2230 Father, and ye see Me no more.\u201d\nThat is, \u201cI have exhibited a blameless 2231 life, and this is the proof, that, \u2018I go to the Father.\u2019\u201d 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. \u201cFor 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, \u2018Ye see Me no more,\u2019 is the expression of one declaring this,) what will they say then?\u201d 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. \u201cSo that ye can 2232 no longer say, that \u2018this man is a sinner,\u2019 that \u2018this man is not from God.\u2019\u201d\nJohn 16.11 . \u201cOf judgment, because the prince of this world is judged.\u201d\nHere 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. \u201cBut 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; 2233 for I could not have prevailed against him, had I been subject to sin; but now he is condemned and cast out.\u201d\n[2.] John 16.12 . \u201cI have yet many things to say unto you, but ye cannot bear them now.\u201d\n\u201cTherefore it is expedient for you that I depart, if ye then will bear them when I departed.\u201d \u201cAnd what hath come to pass? Is the Spirit greater than Thou, that now indeed p. 286 we bear not, but It will fit us to bear? Is It working more powerful and more perfect?\u201d \u201cNot so; for He too shall speak My words.\u201d Wherefore He saith,\nJohn 16.13-15 . 2234 \u201cHe shall not speak of Himself; but whatsoever He shall hear, that shall He speak; and He will show you things to come. He shall glorify Me; for He shall receive of Mine, and shall show it unto you. All things that the Father hath are Mine.\u201d 2235\nFor since He had told them, that \u201c\u2018He shall teach you, and bring to your remembrance\u2019 ( John 14.26 ), and shall comfort you in your afflictions,\u201d (which He Himself did not,) and that \u201cit is expedient for you that I should depart\u201d ( John 16.7 ), and that He should come, and, \u201c\u2018now ye are not able to bear\u2019 ( John 16.12 ), but then ye shall be able,\u201d and, that \u201cHe shall lead you into all truth\u201d ( John 16.13 ); lest hearing these things they should suppose the Spirit to be the greater, and so fall into an extreme opinion of impiety, therefore He saith, \u201cHe shall receive of Mine,\u201d that is, \u201cwhatsoever things I have told you, He shall also tell you.\u201d When He saith, \u201cHe shall speak nothing of Himself,\u201d He meaneth, \u201cnothing contrary, nothing of His own opposed to My words.\u201d As then in saying respecting Himself, \u201cI speak not of Myself\u201d ( John 14.10 ), He meaneth that He speaketh nothing beside what the Father saith, nothing of His own against Him, or differing from Him, so also with respect to the Spirit. But the, \u201cof Mine,\u201d meaneth, \u201cof what I know,\u201d \u201cof My own knowledge\u201d; \u201cfor the knowledge of Me and of the Spirit is one.\u201d\n\u201cAnd He will tell you things to come.\u201d He excited their minds, for the race of man is for nothing so greedy, 2236 as for learning the future. This, for instance, they continually asked Him, \u201cWhither goest Thou?\u201d \u201cWhich is the way?\u201d To free them therefore from this anxiety, He saith, \u201cHe shall foretell you all things, so that ye shall not meet with them without warning.\u201d\n\u201cHe shall glorify Me.\u201d How? \u201cIn My name He shall grant His inward workings.\u201d For since at the coming of the Spirit they were about to do greater miracles, therefore, again introducing the Equality of Honor, He saith, \u201cHe shall glorify Me.\u201d\nWhat meaneth He by, \u201call truth\u201d? for this also He testifieth of Him, that \u201cHe shall guide us into all truth.\u201d ( John 16.13 .) 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, 2237 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. \u201cSo that it proceeded not from ignorance of Mine,\u201d He saith, \u201cthat I told you not what I should have told you, but from the infirmity of the hearers.\u201d On this account having said, \u201cHe shall lead you into all truth,\u201d He added, \u201cHe shall not speak of Himself.\u201d For to show that the Spirit needeth not teaching, hear Paul saying, \u201cSo also the things of God knoweth no man, but the Spirit of God.\u201d ( 1 Cor. ii. 11 .) \u201cAs then the spirit of man, not learning from another, knoweth; so also the Holy Spirit \u2018shall receive of Mine,\u2019\u201d that is, \u201cshall speak in unison with what is Mine.\u201d\n\u201cAll things that the Father hath are Mine.\u201d \u201cSince then those things are Mine, and He shall speak from the things of the Father, He shall speak from Mine.\u201d\n[3.] \u201cBut why did not the Spirit come before He departed?\u201d Because the curse not having yet been taken away, sin not yet loosed, but all being yet subject to vengeance, He could not come. \u201cIt is necessary then,\u201d saith He, \u201cthat the enmity be put away, that we be reconciled to God, and then receive that Gift.\u201d But why saith He, \u201cI will send Him\u201d? ( John 16.7 .) It meaneth, \u201cI will prepare you beforehand to receive Him.\u201d For, how can that which Is everywhere, be \u201csent\u201d? Besides, He also showeth the distinction of the Persons. On these two accounts He thus speaketh; and also, since they were hardly to be drawn away from Himself, exhorting them to hold fast to the Spirit, and in order that they might cherish It. For He Himself was able to have wrought these things, but He concedeth to the Spirit 2238 the working of miracles, 2239 on this account, that they might understand His 2240 dignity. For as the Father could have brought into being things which are, yet the Son did so, that we might understand His power, so also is it in this case. On this account He Himself was made Flesh, reserving the inward working 2241 for the Spirit, shutting up the mouths of those who take the argument of His ineffable love for an occasion of impiety. For when they say that the Son was made flesh because He was inferior to the Father, we will reply to them, \u201cwhat then will ye say of the Spirit?\u201d He took not the flesh, and yet certainly on this account p. 287 ye will not call Him greater than the Son, nor the Son inferior to Him. Therefore, in the case of baptism also the Trinity is included. The Father is able to effect the whole, as is the Son, and the Holy Ghost; yet, since concerning the Father no man doubts, but the doubt was concerning the Son, and the Holy Ghost, They are included in the rite, that by Their community in supplying those unspeakable blessings, we may also fully learn Their community in dignity. For that both the Son is able by Himself to do that which in the case of baptism 2242 He is able to do with the Father, and the Holy Ghost the same, hear these things said plainly. For to the Jews He said, \u201cThat ye may know that the Son of Man hath power on earth to forgive sins\u201d ( Mark ii. 10 ); and again, \u201cThat ye may become children of light\u201d ( John 12.36 ): and, \u201cI give to them eternal life.\u201d ( John 10.28 .) Then after this, \u201cThat they might have life, and might have it more abundantly.\u201d ( John 10.10 .) Now let us see the Spirit also performing the same thing. Where can we see it? \u201cBut the manifestation of the Spirit,\u201d it saith, \u201cis given to every man to profit withal\u201d ( 1 Cor. 12:7, John 6:63 ); He then that giveth these things, much more remitteth sins. And again, \u201cIt is the Spirit that quickeneth\u201d; and, \u201cShall quicken you 2243 by His Spirit which dwelleth in you\u201d ( Rom. viii. 11 ); and, \u201cThe Spirit is Life because of righteousness\u201d ( Rom. viii. 10 ); and, \u201cIf ye are led by the Spirit, ye are not under the Law.\u201d ( Gal. v. 18 .) \u201cFor ye have not received the Spirit of bondage again to fear, but ye have received the Spirit of adoption.\u201d ( Rom. viii. 15 .) All the wonders too which they then wrought, they wrought at the coming of the Spirit. And Paul writing to the Corinthians, said, \u201cBut ye have been washed, but ye have been sanctified in the name of our Lord Jesus Christ, 2244 and by the Spirit of our God.\u201d ( 1 Cor. vi. 11 .) Since then they had heard many things of the Father, and had seen the Son work many things, but as yet knew nothing clearly of the Spirit, that Spirit doeth miracles, and bringeth in the perfect knowledge. But (as I said before) that He may not thence be supposed to be greater, on this account Christ saith, \u201cWhatsoever He shall hear, that shall He speak; and He will show you things to come.\u201d Since, if this be not so, how could it be otherwise than absurd, if He was about to hear then, and on account of those who were being made disciples? For according to you, 2245 He would not even then know, except on account of those who were about to hear. What could be more unlawful than this saying? Besides, what would He have to hear? Did He not speak 2246 all these things by the Prophets? For if He was about to teach concerning the dissolution of the Law, it had been spoken of: if concerning Christ, His Divinity and the Dispensation, these had been spoken of also. What could He say more clearly after this?\n\u201cAnd shall show you things to come.\u201d Here most of all Christ showeth His 2247 Dignity, for to foretell things to come is especially the property of God. Now if He 2248 also learn this from others, He will have nothing more than the Prophets, but here Christ declareth a knowledge brought into exact accordance with God, that it is impossible that He should speak anything else. But the, \u201cshall receive of Mine,\u201d meaneth, \u201cshall receive, either of the grace 2249 which came into My Flesh, or of the knowledge which I also have, not as needing it, nor as learning it from another, but because it is One and the same.\u201d \u201cAnd wherefore spake He thus, and not otherwise?\u201d Because they understand not yet the word concerning the Spirit, wherefore He provideth for one thing only, that the Spirit should be believed and received by them, and that they should not be offended. For since He had said, \u201cOne is your Teacher, even Christ\u201d ( Matt. xxiii. 10 ), that they might not deem that they should disobey Him in obeying the Spirit, He saith, \u201cHis teaching and Mine are One; of what I should have taught, of those things shall He also speak. Do not suppose His words are other than Mine, for those words are Mine, and confirm My opinion. 2250 For One is the will of the Father, and of the Son, and of the Holy Ghost.\u201d Thus also He willeth us to be, when He saith, \u201cThat they may be one, as Thou and I are One.\u201d 2251 ( John 17.11 .)\n[4.] There is nothing equal to unanimity and concord; for so one is manifold. If two or ten are of one mind, the one is one no longer, but each one is multiplied tenfold, and thou wilt find the one in the ten, and the ten in the one; and if they have an enemy, he who attacks the one, as having attacked the ten, is vanquished; for he is the mark not for one, but for ten opponents. 2252 Is one in want? No, he is not in want, for he is wealthy in his greater part, that is, in the nine; and the needy part, the lesser, is concealed by the wealthy part, the greater. Each of these hath twenty hands, twenty eyes, and as many feet. For he sees not with his own eyes alone, but with those of others; he walks 2253 not with his own feet alone, but with those of others; he works not with his own hands alone, but with theirs. He hath ten souls, for not only doth he take thought for himself, but those souls also for p. 288 him. And if they be made a hundred, it will still be the same, and their power will be extended. Seest thou the excess of love, how it makes the one both irresistible and manifold, how one can even be in many places, the same both in Persia and in Rome, and that what nature cannot do, love can? for one part of him will be here, and one there, or rather he will be wholly here and wholly there. If then he have a thousand or two thousand friends, consider again whither his power will extend. Seest thou what an increase-giving thing is love? for the wonderful thing is this, its making one a thousand. Why then do we not acquire this power and place ourselves in safety? This is better than all power or riches, 2254 this is more than health, than light itself, it is the groundwork of good courage. How long do we set our love on one or two? Consider also the action in the contrary way. Suppose a man without a friend, a mark of the utmost folly, (for a fool will say, \u201cI have no friend,\u201d) what sort of life will such a one lead? For though he be infinitely rich, in plenty and luxury, possessed of ten thousand good things, yet is he desolate and bare of all. But in the case of friends not so; though they be poor men, yet are they better provided than the wealthy; and the things which a man undertakes not to say for himself, a friend will say for him, and whatever gratifications he is not able to procure for himself, he will be enabled to obtain by means of another, and much more; and it will be to us the groundwork of all enjoyment and safety, since one who is guarded by so many spearmen cannot suffer harm. For the king\u2019s body guards are not equal in their strictness to these. The one perform their watch through compulsion and fear, the others through kindness and love; and love is far mightier than fear. The king fears his own guards; the friend is more confident in them than in himself, and by reason of them fears none of those that plot against him. Let us then engage in this traffic; the poor man, that he may have consolation in his poverty; the rich, that he may possess his wealth in safety; the ruler, that he may rule with safety; 2255 the ruled, that he may have benevolent rulers. This is the source of kindness, this the groundwork of gentleness; since even among beasts, those are the most fierce and untamable which are not gregarious. For this cause we dwell in cities, and have public places, that we may converse with one another. This also Paul commanded, saying, \u201cNot forsaking the assembling of ourselves together\u201d ( Heb. x. 25 ); for no evil is so great as solitariness, and the state which is without compact and intercourse. \u201cWhat then,\u201d saith some one, \u201cof the solitaries, and of those who have occupied the summits of the mountains?\u201d That neither are they without friends; they have indeed fled from the turmoil of common life, but they have many of one soul with them, and closely bound together one to another; and they have retired that they might rightly accomplish this thing. 2256 For since the rivalry of business causes many disputes, therefore, removing from among men, they cultivate 2257 love with much exactness. \u201cBut how,\u201d saith some one, \u201cif a man be alone can he have ten thousand friends?\u201d I, for my part, desire, if it be possible, that men should know how to dwell one with another; but for the present let the properties of friendship remain unshaken. 2258 For it is not place which makes friends. They, for instance, have many who admire them; now these would not have admired had they not loved them. Again, they pray for all the world, which is the greatest proof of friendship. For this cause we salute one another at the Mysteries, that being many we may become one; and in the case of the uninitiated, 2259 we make our prayers common, supplicating for the sick, and for the produce of the world, for land and sea. Seest thou all the power of love? in the prayers, in the Mysteries, in the exhortations? This is that which causeth all good things. If we hold carefully to this, we shall both rightly dispense things present, and also obtain the Kingdom; which may we all obtain through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost, be glory, for ever and ever. Amen.\n\u201c The truth; it is expedient for you that I go away. \u201d N.T.\n285:2226 285:2227 285:2228\n\u201c Will reprove the world of sin, and righteousness, and of judgment. \u201d N.T.\n285:2229\n\u201c Of sin, because they believe not in Me. \u201d N.T.\n285:2230 285:2231 285:2232 285:2233 286:2234\nJohn 16.13 . \u201c Howbeit when He, the Spirit of Truth, is come, He will guide you into all truth; for He shall not speak, \u201d &c. N.T.\n286:2235\n\u201c are Mine, therefore said I, that He shall take of Mine, and shall show it unto you. \u201d N.T.\n286:2236 286:2237 286:2238 286:2239\nal. \u201c concedeth that It should work, \u201d &c.\n286:2240 286:2241 287:2242\nal. \u201c upon the Throne \u201d ( \u03b2\u03ae\u03bc\u03b1\u03c4\u03bf\u03c2 ).\n287:2243 287:2244 287:2245 287:2246 287:2247 287:2248 287:2249 287:2250 287:2251 287:2252 287:2253 288:2254 288:2255\nSav. edition has, \u1f35 \u03bd\u03b1 \u03bc\u03b5\u03c4\u1f70 \u1f00\u03c3\u03c6\u03b1\u03bb\u03b5\u03af\u03b1\u03c2 \u1f00\u03c3\u03c6\u03b1\u03bb\u03b5\u03af\u1fb3 \u1f00\u03c1\u03c7\u1fc7 , which seems to be an error of the press.\n288:2256 288:2257 288:2258\ni.e. the objection does not shake my argument.\n288:2259","title":"Nicene and Post-Nicene Fathers, Vol. XIV: The Homilies of St. John Chrysostom on the Gospel of St. John.: John 16.4\u20146","type":"page"}