Lecture 5 — A little while

^16:16^ A little while, and you will not see me; and again a little while, and you will see me: because I go to the Father. [n. 2117]

^16:17^ Then some of the disciples said one to another: what is this that he said to us: a little while, and you will not see me; and again a little while, and you will see me, and, because I go to the Father? [n. 2121]

^16:18^ They said therefore: what is this that he said, a little while? we know not what he speaks. [n. 2122]

^16:19^ And Jesus knew that they had a mind to ask him; and he said to them: of this do you inquire among yourselves, because I said: a little while, and you will not see me; and again a little while, and you will see me? [n. 2126]

^16:20^ Amen, amen I say to you, that you will lament and weep, but the world will rejoice; and you will be made sorrowful, but your sorrow will be turned into joy. [n. 2128]

^16:21^ A woman, when she is in labor, has sorrow, because her hour is come; but when she has brought forth the child, she remembers no more the anguish, for joy that a man is born into the world. [n. 2132]

^16:22^ So also you now indeed have sorrow; but I will see you again, and your heart will rejoice; and your joy no man will take from you. [n. 2134]

2116. Above, our Lord explained one reason for their consolation, that was his promise of the Holy Spirit. Here he gives the second, which is that they will see him again.

First, the promise that they will see him again is made;

second, we see the perplexity of the disciples: then some of the disciples said to one another;

and third, their perplexity is answered: Jesus knew that they had a mind to ask him.

2117. When our Lord foretold that he would leave his disciples, he also promised that they would see him again. He insists on this several times so that by considering the fact that he would come again they might better endure his absence.

He actually mentions three things to console them: his absence will be brief; he will be with them again; and he will leave with honor.

2118. His absence is brief because a little while and you will not see me, so that the little while refers to the time when you will not see me. It is like saying: I will be taken from you by death and you will not see me; but do not be sad, because the time during which you will not see me will be a little while, for I will rise at dawn, that is, on the third day: hide yourselves for a little while until the wrath is past (Isa 26:20).

2119. Yet I will be with you again because again a little while, that is, during a brief time after the resurrection, for forty days, appearing to them during forty days (Acts 1:3), you will see me: as said below, then the disciples therfore were glad, when they saw the Lord (John 20:20).

2120. And this is because I am leaving with honor, because I go to the Father: as they were looking on, he was lifted up (Acts 1:9).

Another interpretation would be that the little while refers to the time before Christ’s death, so that the meaning is: it will just be a little while until I am taken from you, that is, on the morrow: yet a little while I am with you (John 13:33). And you will not see me, that is, in mortal form, because yet a little while, and the world will see me no more (John 14:19), as mortal; yet it will see him at the judgment and coming in majesty. But the disciples will see Christ when immortal, after the resurrection, because as we read: God . . . made him manifest, not to all the people but to us who were chosen by God as witnesses (Acts 10:40). And so he adds, a little while, and you will see me, for I will remain in death only for a little while: in a moment of indignation I hid my face from you for a little while (Isa 54:8).

Or this little while and we will see him can refer to the time of our entire life until the judgment; and then we will see Christ at the judgment and in glory. It is called a little while in relation to eternity: for a thousand years in your sight are but as yesterday when it is past (Ps 90:4). Because I go to the Father, by my resurrection and ascension: Jesus knew that his hour had come to depart out of this world to the Father (John 13:1).

2121. Now we see the perplexity of the disciples: first, they talk it over among themselves; second, we see the reason for their perplexity; and third, we see their point of view and attitude.

2122. The disciples questioned one another about the Lord’s statement, saying, what is this that he said, a little while? They show an admirable respect for Christ for it was so great that they did not presume to question him. The angels do the same: who is this that comes from Edom, in crimsoned garments from Bozrah? (Isa 63:1). And he answers: it is I who am speaking of righteousness and a defender who saves you (Isa 63:1). We see from the words of the disciples that they did not yet have a complete understanding of what Christ said, either because they were still sunk in sorrow or because the words themselves were obscure: are you also still without understanding? (Matt 15:16).

2123. The reason for their perplexity was that Christ’s statements seemed to be incompatible. They understood well enough when he said, you will not see me, and because I go to the Father. But they were perplexed as to how they could see the same person a little while after he had died, for they did not yet know of the resurrection, and we read what man can live and never see death? Who can deliver his soul from the power of Sheol? (Ps 89:48); no one has been known to return from Hades (Wis 2:1).

2124. This is why the disciples say, what is this that he said, a little while? We do not know what he speaks, they reply in an unassuming way. As Augustine remarks, when some do not understand the words of Scripture they belittle it, preferring their own theories to the authority of Scripture. Yet others, when they do not understand, unpretentiously admit their own lack of knowledge: I am . . . a man who is weak and short-lived, with little understanding of judgment and laws (Wis 9:5). This is what the apostles are doing here, for they do not say that Christ was wrong or that he said nothing. They ascribe their lack of understanding to their own ignorance.

2125. Now their perplexity is revealed.

First, it is acknowledged;

second, it is cleared up: amen, amen I say to you, that you will lament and weep.

and third Christ presents a similar situation: a woman, when she is in labor, has sorrow.

2126. He does two things about the first. First, he shows how the perplexity of the disciples was recognized by Christ, when he says, Jesus knew, by reason of his divinity, that they had a mind to ask him, about this difficulty: for he knew what was in man (John 2:25); man looks on the outward appearance, but the Lord looks on the heart (1 Sam 16:7). Then he shows how this recognition was expressed in words, when Christ said to them, of this do you inquire among yourselves? I made them known; then suddenly I did them and they came to pass (Isa 48:3).

2127. Now he explains his words and removes the perplexity of the disciples, not just repeating what he had said, but setting their minds at ease. First, he states that there will be a division of those who are sad and those who are joyful; second, he mentions their own interior sorrow; and third, the joy that will follow.

2128. About the first, he says, amen, amen I say to you that during that little while in which you will not see me you will lament, groaning aloud in sad tones, and lament, shedding tears: she weeps bitterly in the night, referring to the first, tears on her cheeks referring to the second (Lam 1:2); keep your voice from weeping (Jer 31:16).

2129. But their interior sadness will be in contrast to the joy of the world. Thus he says, but the world will rejoice. This can be understood in a particular way as referring to the time of Christ’s passion, and then the world, that is, the Scribes and Pharisees, will rejoice that Christ is killed: ah, this is the day we longed for; now we have it; we see it! (Lam 2:16). Or the world, that is the evil members of the Church, will rejoice that the saints are persecuted: the inhabitants of the earth will rejoice (Rev 17:8). Or in a general sense, the world, those living carnally, will rejoice in worldly things: and behold, joy and gladness, slaying oxen and killing sheep, eating flesh and drinking wine (Isa 22:13).

The sorrow of the disciples follows, and so he says, you will be made sorrowful, because of the sufferings you will have in this world, or rather at my being killed. This is the way the saints are saddened: by the sufferings they endure at the hands of the world and by sin: for godly grief produces a repentance that leads to salvation (2 Cor 7:10).

2130. Yet joy will follow this sadness, because your sorrow, which you will experience over my passion, will be turned into joy, at my resurrection: the disciples therfore were glad when they saw the Lord (John 20:20). And in general, the sorrow of all the saints will be turned into the joy of the future life: blessed are those who mourn, for they will be comforted (Matt 5:4); he that goes forth weeping, bearing the seed for sowing, will come home with shouts of joy (Ps 126:6). For the saints weep as they sow during this time of merit, but they will rejoice at the reaping, during the time of reward.

2131. Now our Lord

mentions a similar case

and then draws the parallels, so also you now indeed have sorrow.

The similar instance he gives is that of a woman about to give birth.

First, he mentions the sorrow she has while in labor;

and second, her joy once her child is born: but when she has brought forth the child, she remembers no more the anguish, for joy.

2132. In regard to the first he says, A woman, when she is in labor, has sorrow, very great sensible sorrow, because her hour is come: anguish as of a woman in travail (Ps 48:6). We can understand this pain as the pain of the passion of Christ, which was the greatest: look and see if there is any pain like my pain (Lam 1:12). We can also see in it the pain of the saints when repentant over their sins: like a woman with child, who writhes and cries out in her pangs, when she is near her time, so were we because of you, O Lord (Isa 26:17).

2133. Now he mentions the joy when it is over. After a birth there is a double joy: one, because the pain is past; the other, and greater, is over the birth of the child. This joy is greater if the child is of the male sex, since the male is complete, while the female is incomplete and fortuitous. Cursed be the man who brought the news to my father: a son is born to you! (Jer 20:15). And in Genesis, when Sarah conceived she said, God has made laughter for me; everyone who hears will laugh with me (Gen 21:6). So he says, but when she has brought forth the child, she remembers no more the anguish, rejoicing that the pain is over, but even more for joy that a man is born into the world.

This image is appropriate to Christ because by his suffering he delivered us from the anguish of death and gave birth to a new man, that is, he conferred on human nature a newness of life and glory which were not yet known to us. Thus he does not say, a child is born, but rather a man is born, because Christ, in his human nature, rose from the dead, renewed, with the newness of a child at birth.

This image also fits the Church militant, which walks in a newness of life; and the Church triumphant, which walks in a newness of glory. He does not say, there will be no anguish, but she remembers no more the anguish, because even though the saints in glory will remember the afflictions they endured, they will not experience them.

2134. Here he draws the parallels. As regards the present sorrow the apostles were experiencing he says, so also you now indeed have sorrow, now being from the time of my passion, and the sorrow is over my death: what is this conversation which you are holding with each other as you walk and look sad? (Luke 24:17). Or now, during your entire life, you indeed have sorrow: above, you will lament and weep.

As regards their future joy he says, but I will see you again. Here he first promises to them a future vision: but I will see you again; this is the same as if he said you will see me, because we can see him only if he shows himself. Yet he does not say, you will see me, but I will see you, because this showing of himself to us springs from his compassion, which the very sight of him indicates. He says, I will see you again, at my resurrection and in future glory: your eyes will see the king in his beauty (Isa 33:17). Second, he promises them a joyful heart and gladness, saying, and your heart will rejoice, when you see me at my resurrection. Thus the Church sings: this is the day the Lord has made: let us rejoice and be glad. And your heart will rejoice at the vision of my glory: your face will fill me with joy (Ps 16:11); then you will see and be radiant, your heart will thrill and rejoice (Isa 60:5). For it is natural for each one to rejoice at the sight of what is loved. Now no one can see the divine essence unless he loves it: he shows it to his friend, as it is his possession (Job 36:33). And so it is necessary that joy follow upon this vision: you will see, knowing with your mind, and your heart will rejoice (Isa 66:14). This joy will even spill over on to the body when it is glorified, and so Isaiah continues: your bones will flourish like the grass; and in Matthew we read: enter into the joy of your master (Matt 25:21). Third, he promises that this joy will last forever, saying, and your joy no man will take from you, that is, the joy you will have over my resurrection will not be taken from you, like the Jews took your joy during my passion, I will greatly rejoice in the Lord, and my soul will be joyful in my God (Isa 61:10). And this is because Christ rising from the dead will never die again; death no longer has dominion over him (Rom 6:9). Or, your joy in the fullness of your glory no man will take from you since it cannot be lost and is continuous: everlasting joy will be upon their heads (Isa 35:10). For we will not lose this joy for ourselves by sin since our wills will be fixed in the good; and no one can take this joy from us because then there will be no violence and no injuries will be inflicted on us, etc.