Verse 1

the persecutions you will have to suffer, on the part of man, may possible occasion, particularly with the weak.

Verse 4

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[BIBLIOGRAPHY]

Ut cum venerit hora eorum, reminiscamini quia Ego dixi vobis, Greek: otan elthe e ora, mnemoneuete auton, &c. where the construction is not hora eorum, but reminiscamini eorum, &c.

Verse 5

None of you asketh me, whither goest thou? St. Peter had put this question, chap. xiii. 36. and Thomas, chap xiv. 5. The meaning, then, of Christ's words here, seems to be, that having told you, I am going to leave you, and also going to him that sent me, you do not ask, says St. Cyril, to be fully and thoroughly informed about it. (Witham) --- You suffer yourselves to be entirely overcome with grief; and none of you inquire of me, whither I am going. You look on my departure as an eternal separation between us, and take leave of me, as if we were never to meet again. But be persuaded; my absence will only be for a short continuance; and this absence will be honourable and glorious for me, and extremely advantageous for you. If you were fully persuaded of this, you would inquire how long I should be absent, and whither I was going; as one friend in the act of parting, is always accustomed to ask another. But you only torture your minds with the pain and grief you will have to suffer at my loss. (Menochius, Tirinus, &c.)

Verse 6

Sorrow hath filled your heart: and this sorrow hindereth you from asking, what you should earnestly desire to know. (Witham) --- Peter had put the question above, chap. xiii. 36. and Thomas, chap. xiv. 5. But Jesus Christ means, that they did not persevere in their questions, so as to obtain satisfactory information, where, when, and for what end he was going, and how soon he was to return to them, or if to return at all. For it is customary with friends, to put the most minute questions on all these heads to friends, when they are about to be separated from each other. (Menochius)

Verse 7

I tell you ... it is expedient for you that I go: that I leave you, as to my corporal presence: that I suffer death, for the redemption of all men. And if I go not, the Paraclete will not come, according to the order of the divine decrees: his coming to sanctify you with his gifts, and to teach you all things, is not to be till after my ascension. When I am gone, I will send him to you. The Father and I will send him, for he proceedeth from both. (Witham)

Verse 8

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[BIBLIOGRAPHY]

Arguet mundum, Greek: elegxei, which St. Cyril expounds by Greek: katakrine. See St. Augustine interpretation on that verse, tract 95. p. 733.

Verse 13

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[BIBLIOGRAPHY]

Non loquetur a semetipso, St. Augustine says on these words, (tract 99.) quia non est a semetipso. Sed quæcunque audiet, loquetur ... ab illo audiet, a quo procedit ... a quo est illi essentia, ab illo scientia; & audientia nihil aliud est quam scientia.

Verse 15

All things whatsoever the Father hath, are mine. The obvious sense of these words, shews, that the Son hath the same nature, and the same substance with the Father, and that he is one, and the same God with him. And by Christ's adding: therefore he (the Holy Ghost) shall receive of mine, we are taught, that the third person proceeds from both the Father, and the Son, and that he receives, and has the same perfections. (Witham)

Verse 16

a little while, and now you shall not see me, &c. Many expound these words in this manner: that after a little while, you shall not see me, because even to-morrow, I shall be taken from you by death: and again, after a little while, you shall see me, because the third day I shall rise again, and converse with you, till my ascension. St. Augustine gives another interpretation, (tract. 101.) that by the first little while, may be understood, the short time till Christ's ascension, and by the latter little while, the short time that the apostles were to live in this world; after which they should see, and enjoy Christ for ever in the kingdom of heaven. And this exposition seems to agree better with the following promise. (Witham) --- In a few hours, I shall be separated from you, to be delivered up to may enemies, and put to the cruel death of the cross; and after a short time, I shall rise again; then you shall see me in my new state of glory. St. John Chrysostom, both Sts. Cyrils, Theophylactus, Euthymius, St. Augustine, and others, interpret this verse differently; thus: Not long hence, I shall be entirely separated from you; you shall not see me, because I shall go to the Father, by my ascension; but you shall see me again, after a short time, at my second coming, to judge the living and the dead. All the time, that shall pass between my ascension, and my second coming, is in the eyes of God only as a moment. For a thousand years in thy sight are but as yesterday, which is past and gone. (Psalm lxxxix. ver. 4.) And the apostle calls all time a moment, a time that soon passes. (1 Corinthians vii. and 2 Corinthians iv.)

Verse 20

Your sorrow shall be turned into joy, chiefly at the end of your mortal life; then you shall have a joy, never to be taken from you. (Witham)

Verse 22

joy you will feel at my resurrection, shall ever be unalterable, and unremitting, because there I shall give you assurances and proofs of you future resurrection, and immortality. As you have been partakers in my labours, in my ignominies, and in my sorrows, so also shall you have a share in my glory, in my resurrection, and immortal bliss. Behold, these will rise to your ever unalterable and permanent joy. This is the opinion of St. John Chrysostom, St. Cyril, Theophylactus, and others.

Verse 23

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[BIBLIOGRAPHY]

Non me rogabitis quicquam, Greek: ouk erotesate, which commonly signifies to ask questions: but when it follows, Greek: aitesete ton patera, this is properly to petition for.

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Verse 24

Hitherto you have not asked any thing in my name: by the merits of me, your Mediator and Redeemer. They were not yet acquainted, says St. Cyril, with this manner of praying and petitioning, as they were afterwards. (Witham)

Verse 26

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In that day ... I say not to you that I will ask the Father for you, or shall need to ask the Father for you, though I am your Redeemer, you chief Advocate and Mediator, by dying for all the world. --- For the Father himself loveth you, because you have loved me, and have believed that I came forth from God, sent to be your Redeemer. --- I came forth from the Father, both as begotten of him from all eternity; and I also came into the world, as sent from him to become man, to become the Redeemer of the world, both as God and man. Now I am going, as man, to leave the world, and go to the Father, with whom I am, and have always been, as God. (Witham)

Verse 26-27

In that day ... I say not to you that I will ask the Father for you, or shall need to ask the Father for you, though I am your Redeemer, you chief Advocate and Mediator, by dying for all the world. --- For the Father himself loveth you, because you have loved me, and have believed that I came forth from God, sent to be your Redeemer. --- I came forth from the Father, both as begotten of him from all eternity; and I also came into the world, as sent from him to become man, to become the Redeemer of the world, both as God and man. Now I am going, as man, to leave the world, and go to the Father, with whom I am, and have always been, as God. (Witham)

Verse 27

Verse 29

In this we believe that thou camest forth from God; that is, we are more confirmed, than ever, that thou art the Messias, the true Son of God. Yet St. John Chrysostom, St. Cyril, and St. Augustine, take notice, that their faith was but imperfect, till after Christ's resurrection, and the coming of the Holy Ghost; and therefore Christ answered them, (ver. 31. &c.) Now do you believe? the hour cometh, that you shall be dispersed, &c. (Witham)