Lecture 8 — Prophecy of the apostles’ scattering

^16:29^ His disciples say to him: behold, now you speak plainly, and speak no proverb. [n. 2164]

^16:30^ Now we know that you know all things, and you need not that any man should ask you. By this we believe that you came forth from God. [n. 2166]

^16:31^ Jesus answered them: do you now believe? [n. 2170]

^16:32^ Behold, the hour comes, and is now come, that you will be scattered every man to his own, and will leave me alone; and yet I am not alone, because the Father is with me. [n. 2171]

^16:33^ These things I have spoken to you, that in me you may have peace. In the world you will have distress: but have confidence, I have overcome the world. [n. 2174]

2164. After these consoling words spoken to the apostles, we now see their effect on them:

first, their reaction is given;

second, we see their condition, at, Jesus answered them: do you now believe?

and third, we see the intention of Christ, these things I have spoken to you, that in me you may have peace.

The reaction of the disciples is a profession of faith, behold, now you speak plainly. They profess three things about Christ: the clarity of his teaching, the certitude of his knowledge, and his divine origin.

2165. They profess the clarity of his teaching when they say, now you speak plainly, and speak no proverb. If we consider this with attention we see that there is scarcely any other place in Sacred Scripture where the origin of Christ is so openly expressed as here, when he says, **but will show you plainly of the Father **(John 16:25), and **I came forth from the Father and have come into the world **(John 16:28). And so believing that his promise to tell them plainly of the Father had now been kept so that they did not need any further teaching, they say, behold, now you speak plainly. As Augustine remarks, the disciples were still so lacking in understanding that they did not realize they were lacking in understanding. For Christ had not promised to speak to them without proverbs at that time, but at the time of the resurrection or of glory. Yet as far as the disciples were concerned, he was now speaking more clearly, although they were later to understand his words still more clearly, **I have spoken openly to the world **(John 18:20).

2166. They profess the certainty of his knowledge when they say, now we know that you know all things. At first glance, the meaning seems to be that when one clearly explains the things he says, this is a proof of his certain and full knowledge of them: for the sign of one who knows is the ability to fully teach what he knows, knowledge is easy for a man of understanding (Prov 14:6), and what is beyond one’s understanding cannot be plainly told in words. Yet the apostles said this for another reason, which is because the Lord knew all the secrets of their hearts, and could satisfy their perplexities. He consoled them by promising them the joy of the Holy Spirit, that they would see him again, and that the Father loves them. Thus they say, now we know that you know all things, that is, the secrets of hearts: Lord, you know all things (John 21:17); the Lord God knows all things before they are done (Wis 8:8).

2167. Then they add, you do not need any man to question you.

This seems to contradict what they had just said, namely, that he knows all things; for one who is wise is questioned (rather than questioning others). Why then is it not necessary to question him?

The answer is that they said this to indicate that he even knew the secrets of hearts, because even before he was questioned he satisfied their perplexity when they were saying to each other, what is this he said: a little while? (John 16:18) Nevertheless, Christ does ask and is asked, not because he needs it, but because we do.

2168. They profess Christ’s divine origin when they say, by this we believe that you came forth from God. This statement is appropriate for it is a distinguishing characteristic of the divinity to know all things and even the secrets of hearts: the heart is deceitful above all things, and desperately corrupt; who can understand it? I the Lord search the mind and try the heart (Jer 17:9). Thus they say, you came forth from God, consubstantial with the Father, and true God.

2169. Now we see the condition of the disciples, which is one of weakness:

first, Christ reproaches their slowness to believe;

second, he foretells their approaching troubles;

third, he shows that he cannot be injured by them.

2170. As to the first he says, do you now believe? If this is understood as a question, it is a rebuke for being so slow to believe. It is like saying: have you waited till now to believe? If we understand this remissibly, Christ is reproving the instability of their faith. Then it is like saying: it is true that you believe now, but as soon as I am betrayed, you will leave me: they believe for a while and in time of temptation fall away (Luke 8:13).

2171. The hour comes, and is now come, that you will be scattered, every man to his own, and will leave me alone. Here we see their approaching troubles and falling away.

Note that by their falling away they lost what they had acquired through Christ. They had acquired the companionship of Christ, freedom from the burdens of ownership, and a life together. Peter mentions these three things in Matthew: we, all of us, referring to their life together, have left everything, referring to the freedom from the burdens of ownership, and followed you (Matt 19:27), referring to their companionship with Christ. They lost these things and our Lord foretold this to them when he said: The hour comes, and is now come, that you will be scattered, because you will be dominated by such fear that you will not be able to run away together, as a group: strike the shepherd and the sheep will be scattered (Zech 13:7); every man to his own, that is, returning to his desire to possess his own things. And we do see Peter and the others return to their boat and their own property: they went out and entered into the ship (John 21:3). And will leave me alone, my kinsfolk and my close friends have failed me; the guests in my house have forgotten me (Job 19:14); I have trodden the wine press alone (Isa 63:3).

2172. Yet Christ did not suffer any loss by the falling away of his disciples; thus he says, yet I am not alone, for the Father is with me. This is like saying: although I am one with the Father by a unity of essence, I am not alone because distinct in person. Thus I have not come forth from the Father in such a way as to leave him.

2173. Here our Lord states the purpose of his teaching:

first he mentions the benefit it brings;

second, why we need this benefit, in the world you will have distress.

2174. The benefit his teaching gives is peace. He says to them: I am telling you that you will be reduced to leaving me alone; and so I am teaching you so you do not continue in this abandonment. Indeed, everything I have said to you in this talk and everything I have spoken in the entire Gospel is aimed at having you return to me, that in me you may have peace.

Truly, the purpose of the Gospel is peace in Christ: those who love your name have great peace (Ps 119:165). The reason for this is that peace of heart is opposed to its disturbance, which comes from the evils that afflict it and grow worse. But if one has affliction only now and then, or a joy greater than one’s evils, his disturbance does not last. This is why the worldly, who are not united to God by love, have troubles without peace; while the saints, who have God in their hearts by love, have peace in Christ even if they have troubles from the world: he makes peace in your borders (Ps 147:14). And our purpose here should be to have peace in God: my soul refused to be comforted, with things of the world, but I remembered God and was delighted (Ps 77:3).

2175. We need this peace because of the troubles imposed by the world; so Christ says, in the world you have tribulation. First, he foretells their future distress; second, he gives them confidence to meet it.

In regard to the first he says, in the world you will have distress, that is, from the worldly: do not wonder, brethren, that the world hates you (1 John 3:13); I have chosen you out of the world, therefore the world hates you (John 15:19).

Referring to the second, Christ says, but have confidence, I have overcome the world. For Christ does free us: you delivered me . . . from choking fire on every side (Sir 51:4). He is saying in effect: return to me and you will have peace, for I have overcome the world which is oppressing you.

2176. Christ overcame the world, first of all, by taking away the weapons it uses to attack us: these are its allurements: for all that is in the world is the lust of the flesh and the lust of the eyes and the pride of life (1 John 2:16). He conquered the allurement of riches by his poverty: I am poor and needy (Ps 86:1); the Son of man has nowhere to lay his head (Luke 9:58). Christ overcame the allurement of honors by his humility: learn from me; for I am gentle and lowly in heart (Matt 11:29). He overcame the lusts of the world by his sufferings and labors: he . . . became obedient unto death, even death on a cross (Phil 2:8); Jesus, therefore, being wearied from his journey, sat on the well (John 4:6); I have labored from my youth (Ps 88:16). Anyone who conquers these, conquers the world. And this is what faith does: this is the victory that overcomes the world, our faith (1 John 5:4), because since faith is the substance, of things hoped for (Heb 11:1), which are spiritual and eternal goods, it causes us to disdain sensual and passing goods.

Second, Christ overcame the world by casting out the ruler of the world: now will the prince of this world be cast out (John 12:31); he disarmed the principalities and powers (Col 2:15). This shows us that the devil is also to be overcome by us: will you play with him as with a bird, or will you put him on a leash for your maidens? (Job 41:5), which understood literally means that after the passion of Christ the little boys and young handmaids of Christ will make the devil their plaything.

Third, Christ overcame the world by converting the people of this world to himself. The world rebelled by stirring up dissensions through worldly people. But Christ drew these to himself: I, if I am lifted up from the earth, will draw all things to myself (John 12:32). Thus it was said: behold, the whole world is gone after him (John 12:19). So, we should not fear its oppression because it has been overcome: thanks be to God, who gives us the victory through our Lord Jesus Christ (1 Cor 15:57).