His disciples said unto him, Lo, now speak you plainly, and speak no proverb.
Read Chapter 16
Augustine of Hippo
AD 430
1. The inward state of Christ's disciples, when before His passion He talked with them as with children of great things, but in such a way as befitted the great things to be spoken to children, because, having not yet received the Holy Spirit, as they did after His resurrection, either by His own breathing upon them, or by descent from above, they had a mental capacity for the human rather than the divine,— is everywhere declared through the Gospel by numerous testimonies; and of a piece therewith, is what they said in the lesson before us. For, says the evangelist, His disciples say unto Him: Lo, now do You speak plainly, and utterest no proverb. Now we are sure that You know all things, and needest not that any man should ask You: by this we believe that You came forth from God. The Lord Himself had said shortly before, These things have I spoken unto you in proverbs: the hour comes, when I shall no more speak to you in proverbs. How, then, say they, Lo, now do You speak plainly, and...
But this sense seems to be interfered with by what follows: At that day you shall ask in My name. What shall we have to ask for in a future life, when all our desires shall be satisfied; Asking implies the want of something. It remains then that we understand the words of Jesus going to make His disciples spiritual, from being carnal and natural beings. The natural manso understands whatever he hears of God in a bodily sense, as being unable to conceive anyother. Wherefore whatever Wisdom said of the incorporeal, immutable substance are proverbs to him, not that he accounts them proverbs but understands them as if they were proverbs. But when, become spiritual, he has begun to discern all things, though in this life hesee but in a glass and in part, yet does he perceive, not by bodily sense, not by idea of the imagination, but by most sure intelligence of the mind, perceive and hold that God is notbody, but spirit; the Son shows so plainly of the Father, that He who shows is seen to be...
Which can be understood in two ways, either as reproaching or affirming. If the former, the meaning is, you have awaked somewhat late to belief, for behold the hour comes, yea is now come, that you shall be scattered every man tohis home. If the latter, it is, That which you believe is true, but behold the hour comes
His disciples say unto Him, Lo, now speakest thou plainly and speakest no proverb: we now clearly understand that which we did not comprehend before. For Thou spakest obscurely, "A little while, and ye shall not see Me," &c. But now thou explainest it clearly.
They marvel at the convincing nature of the proof He gives them, and are amazed at the clearness of His language, for without any concealment He made His speech to them right openly. They rejoice therefore at receiving a proof rid of all difficulty, and declare that His words have in them nothing hard to understand, but that His language here is so easily intelligible that it does not seem in the smallest degree to partake of the nature of a parable. And they get also this additional benefit: Since Thou knowest, they say, what is whispered in secret, and hast now given us this information in the words Thou hast just spoken, anticipating thereby the questions we might have asked in our desire to elicit it, we are persuaded that Thou art indeed come from God. For to know, they say, what is secret and hidden can belong to the God of all and to none other. And since Thou knowest all things of Thyself, is it not beyond question that Thou hast emanated from God that knoweth all things? So th...
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. 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 Spirit; and therefore Christ answered them, (ver. 31.) Now do you believe? the hour cometh, that you shall be dispersed (Witham)
They believe that He came forth from God, because He does the works of God. For whereas our Lord had said both, I came forth from the Father, and, I am come into the world from the Father, they testified no wonder at the latter words, I am come into the world, which they had often heard before. But their reply shows a belief in and appreciation of the former, I came forth from the Father. And they notice this in their reply: By this we believe that you came forth from God; not adding, and are come into the world, for they knew already that He was sent from God, but had not yet received the doctrine of His eternal generation. That unutterable doctrine they now began to see for the first time in consequence of these words, and therefore reply that He spoke no longer in parables. For God is not born from God after the manner of human birth; His is a coming forth from, rather than a birth from, God. He is one from one; not a portion, not a defection, not a diminution, not a derivation, not...
The disciples were so refreshed with the thought of being in favor with the Father, that they say they are sure He knows all things: His disciples said to Him, Now you speak plainly, and speak no proverb.
But since His answer met what was in their minds, they add, Now we are sure that you know all things. See how imperfect they yet were, after so many and great things now at last to say, Now we are sure saying it too as if they were conferring a favor. And need not that any man should ask you, i.e. you know what offends us, before we tell You, and you have relieved us by saying that the Father loves us.
You shall be scattered; i.e. when I am betrayed, fear shall so possess you, that you will not be able even to take to flight together. But I shall suffer no harm in consequence: And yet I am not alone, because the Father is with Me.
These things have I said to you, that you might have peace; i.e. that you may not reject Me from your minds. For not only when I am taken shall you suffer t...
