NOTES for Joh 16:2-13

As the day of Pentecost approaches, it is necessary to listen closely to Christ's words about the coming of the Holy Spirit, so that we do not deprive ourselves of His gifts of grace. Two things are fundamentally important for us. First, that the Comforter, the Holy Spirit, will convict the world concerning sin, righteousness, and judgment. This means that in the coming of the Spirit we will see all this; these things will become evident, will become visible. In the power of the Holy Spirit the Church will know that sin is unbelief in Christ, that righteousness is His Resurrection, and that judgment is His victory over evil.

And the second thing we need so much is guidance into all truth. The Lord says that we will no longer wander through life like blind kittens, not knowing or understanding where life is and where death is. The Holy Spirit will guide us, and in Him we will know the truth and be able to live and move toward God. This is precisely the chief and so necessary gift of the Spirit.

The idea that the Lord has His own pedagogical principles, incomprehensible to us, was thought up long ago and not by us. The famous words spoken by God through the prophet Isaiah are exactly about this: "My thoughts are not your thoughts" (Isa. 55:8). He, the ruler of time, has His own time for everything. He knows exactly when His disciples should learn and understand something.

At times His words can appear to contradict one another: "I did not come to bring peace, but a sword" (Matt. 10:34) and "I did not come to judge the world, but to save the world" (John 12:46). But what we try to perceive from our point of view may be something entirely different for God. And therefore He, one may say, cares for us tenderly, watches over us, and waits for the moment when it will be best for us to hear His word, so that we can receive it (see John 16:12).

But it often happens that Christ's words are given to us "in advance," for the future. The Lord knows that we cannot understand everything right away, but all the same He generously shares His Word with us: His life. And it does not matter to Him that it will take us a great deal of time for the meaning of what He said to reach us, first the mind, then the heart. He still speaks to us, so that later on this soil the Holy Spirit will grow something new (see John 16:13).

Jesus says that His departure, the completion of His earthly path, is not the end at all. It is only the beginning. The beginning of the process that can be called the Kingdom's entry into the world. His Kingdom. And the Kingdom of His Father. That is why the unveiling of the fullness of this Kingdom is connected with His departure. And the point here is not that He has to disappear in order to make room for someone else. It is simply that the Kingdom, as it enters the world, becomes ever fuller. More spacious. Deeper. It is this depth that the apostles begin to sense at the Ascension.

He disappears into the depth of His Kingdom. Into a depth the apostles had not known before because they had not noticed it. Now they have begun to notice it. But Jesus warns His disciples ahead of time. And the point is not that the divine breath, the Spirit of whom He speaks, replaces Him for the apostles. The point is something else. It is to follow Him. To follow the Messiah. To follow the King of His Kingdom. But to do that, one must first enter this Kingdom. Become a partaker of it. Simply being physically near Jesus is not enough. It is the same with the Kingdom: one can be in its presence, so to speak, on the territory of the Kingdom, and not notice it. And in order to notice it, one must make room for it within oneself.

His breath, which is also the breath of God. Then one will be able to see in Jesus that very King. Otherwise one can stand beside Him and have no relation at all to His real life. And what use is such standing nearby? That is why Jesus says that it is better for Him to go now. He must complete His earthly path. He must rise from the dead and continue this path already in the fullness of the Kingdom. He must bring this Kingdom into the world. In short, He must finish completely everything for which He came. And for His disciples this will truly be better.

Although to them it may seem otherwise. They want to be near the Teacher. But the Teacher wants to bring them into His Kingdom, to make them partakers of the fullness of the life by which He Himself lives. He wants them to feel for themselves the breath of God, the breath of the Kingdom, to breathe it in deeply. And for that the apostles must become involved in this spiritual movement of the advancing Kingdom. They must become part of it, just as He Himself is. For the Kingdom will also enter the world through them. Though they themselves do not yet know this: Pentecost still lies ahead of them.

In the verses of today's passage from the Gospel of John, the Lord speaks of the Spirit, who will come and guide us "into all truth." And why will He be able to do this - to reveal the truth, to free us from our inability to receive it (see John 16:12)? Because "He will not speak on His own, but whatever He hears He will speak"; He will do the will of the One who sent Him. This alone is the pledge of success - and not of personal success, but of the true attainment of eternity.

It would seem, why is this so? The Holy Spirit is God, and He could speak on His own... But we see that Jesus also does the will of the Father who sent Him. The point, apparently, is that between the Persons of the Holy Trinity there is no such division as there is between us and God, and the very fulfillment of the will - this deepest harmony in the actions of the Trinity - happens in a completely different way. This will is precisely one of those things that bind Them, the Persons of the Trinity, together...

So it is for us as well: the will of God, or more precisely, our free consent to it, is called to serve as the connecting link between us and the Kingdom of Heaven.

Everything in our world is interconnected: every event inevitably brings something else after it, and we cannot always say what that will be. For example, a smile to a neighbor can lift his spirits, or even help him understand that joy and love exist and restore his desire to live. The infamous oil spilled by Annushka can become the cause of death... Everything is connected, and the consequences can be very serious. This places on us the duty to be extremely attentive in our relationships with the world and with those around us, understanding that only Love always brings good in its wake.

In today's reading from the Gospel of John, Jesus also speaks about the connection of everything that happens. He proclaims the testimony of the Spirit of Truth, the Comforter sent to us (see John 15:26). And the Spirit of the Lord, who comes to fill the hearts of those who believe in Him, is a gift from God. The words "And you also will bear witness" (John 15:27) tell us that our work follows the gift: using it for service to God and passing the Spirit on to others, as the Apostles did. If we do not share what God gives us, what we have appropriated will simply perish, like a flower tightly clutched in the hand. Therefore, if something is given from above, it must be used, because nothing is given for no reason.

Christ does not promise those who follow Him the conveniences of life or earthly prosperity. We are clearly warned: if someone wants to see Christianity as a way to solve accumulated problems and a means of achieving comfort, he has come to the wrong door. And the Lord does not refuse us help at all: when solving these problems is necessary, He is ready to respond to our petitions and gives us the right and the opportunity to reap earthly fruits as well. But by placing not God Himself at the center of attention, but His gifts, we turn away from Him, perhaps unintentionally, without thinking about it, but this does not change the essence of the matter.

If we choose Christ, we must be ready to face opposition. The call to carry one's cross, addressed to each of the disciples, flows from a clear vision of the reality of evil ruling in the world. One can evade this call if one wishes; however, then we will inevitably be defeated by evil. Evil often looks attractive and tempting, but its weight, unlike the weight of the cross, will both crush us and press us into the mud.

We are also warned that many of the persecutors will be sure they are serving God, but Christ clearly said of such people that they have known neither the Father nor the Son. The persecutors themselves will not agree with such a reproach and in response will begin to refer to their own theological knowledge. But knowledge of ideas about God is still not knowledge of God Himself, and here the warning applies to all of us: persecutors are not the only ones at risk of making such a substitution. As history shows, the persecuted, when circumstances changed, also became persecutors more than once...

The disciples cannot understand Jesus' mysterious words: "A little while, and you will not see Me; and again a little while, and you will see Me...". We too can fully share their bewilderment. Even if we know that He said these words to them with His imminent crucifixion, death, and then the meeting after His Resurrection in mind, why are these words addressed to us now? We did not see Him either before the Cross or after the Resurrection.

Perhaps He is speaking of the Second Coming? Perhaps... But here too we hear that the words, the image, and even the very presence of Christ can meet us before the end of the world, when the Comforter brings them with Himself, the One who will speak with the voice of Jesus and teach as the Lord taught, because He Himself will come from the same place from which Christ is from: from the Father.

In speaking to His disciples about His path and His ministry, Jesus could not avoid telling them the meaning of the death that awaited Him. He tells the apostles: My earthly journey is complete; the time has come to part (vv. 5-6). But this is not simply a parting—Jesus leaves so that the Kingdom may be revealed to the world in all its fullness. He says: if I do not complete My earthly, human journey, then My divine fullness will also remain hidden from the world. The apostles themselves will not feel God's breath or come to know the Spirit-Comforter of whom Jesus spoke to them (vv. 6-7).

Meanwhile, the Savior tells His disciples about the coming of the Kingdom. He says that when God's Spirit comes into the world, He will become the chief witness to everything that many people did not want to hear from Jesus and His disciples: the witness to His mission, the defeat of the dark powers, and the sin of rejecting the Messiah sent by God (vv. 8-11). The meaning of this testimony is clear: it is testimony to the Kingdom and to Jesus as the Messiah who brought the Kingdom into the world. No testimony in itself deprives anyone of freedom of choice, of course, and those who reject the testimony of God's Spirit will become persecutors of the witnesses to the Kingdom (vv. 1-4). This is the chief thing; the disciples will learn and understand the rest when they enter the Kingdom and receive the revelation of God's Spirit (vv. 12-15).

Yet the disciples still do not seem fully to believe that Jesus is speaking to them about His death. They are bewildered: what does He mean? Where is He going, and why does He want to hide from them (vv. 16-18)? Jesus then speaks to the apostles with the greatest possible clarity about His death and resurrection. He warns His disciples that they are to experience great sorrow, which will soon give way to even greater joy (vv. 21-22). He promises them that the day will come when they meet again, the day when everything becomes clear to them and they have no questions left (vv. 22-23). Finally, Jesus tells His disciples directly: I came into the world from the Father, and now I am leaving the world again and going to the Father (v. 28).

After these words from their Teacher, the apostles think that at last they understand everything, but Jesus apparently thinks otherwise. He tells the disciples plainly that soon they will all scatter and leave Him alone (vv. 29-32). Yet even the flight of the bewildered disciples is of no consequence: victory over the powers of evil that hold the world captive has been won, and no suffering of the Kingdom's witnesses can now undo it (v. 33).

The passage from Christ's Last Discourse with the disciples that we read today reveals to us how the Lord Himself looks at the disciples. The point is that He, in fact, likens them to Himself. The world first hated Christ, and then His disciples. They do not belong to the world. People kept Christ's word, and they will also keep the disciples' word. Finally, the Spirit of truth, who proceeds from the Father, and the disciples will bear witness to Jesus.

And the Lord says all this while explaining the commandment: "Love one another." This means that likeness to God and adoption as sons, for that is exactly what is being discussed, do not flow from some special superhuman merits of these Galilean fishermen, but from the fact that they will fulfill this commandment. Therefore Christ's words also apply to all who follow Christ's disciples in the Church, which He Himself founded precisely through these disciples.