27. As the eighth motive of consolation, Christ gives the Apostles His peace. Among the Jews it was customary for the people to salute and take leave of one another by wishing one another peace. Christ here says that His words are not a mere wish or empty formula; with Him to wish peace was to confer it, and that in a true and lasting manner.
| 28. Audistis quia ego dixi vobis: Vado et venio ad vos. Si diligeretis me, gauderetis utique, quia vado ad Patrem: quia Pater maior me est. | 28. You have heard that I said to you: I go away and I come unto you. If you loved me, you would indeed be glad, because I go to the Father: for the Father is greater than I. |
28. You would indeed be glad, because I go to the Father. “Naturae humanae gratulandum est, eo quod sic assumpta est a Verbo unigenito, ut immortalis constitueretur in coelo, atque ita fieret terra sublimis, ut incorruptibilis pulvis sederet ad dexteram Patris.” (St. Aug. in loc.).
For the Father is greater than I. These words have been variously explained. We would interpret either with St. Chrys.: For the Father is greater than [pg 264] I, in your estimation; or better still: For the Father is greater than I as man. Hence, since by His going to the Father, Christ's humanity was to share in the glory of the Father, and thus be exalted, they should rejoice at His going, if they really loved Him. This is the ninth motive proposed for their consolation.
The Arians triumphantly pointed to the words: “The Father is greater than I,” as a proof of the inferiority of the Son to the Father. But in neither of the interpretations which we have given of the words, does the Arian heresy find any support. And certainly whatever be the correct interpretation, Christ cannot, without contradicting Himself, mean that as God He is inferior to the Father. For He had already told them that He is in the Father, and the Father in Him (verse 10), and in the face of His enemies He had proclaimed that He and the Father are one (John [x. 30]).
| 29. Et nunc dixi vobis priusquam fiat: ut cum factum fuerit, credatis. | 29. And now I have told you before it come to pass: that when it shall come to pass you may believe. |
29. Not that they did not believe His words beforehand: but they would be strengthened in their belief of all He had told them, when they should see fulfilled this special prediction of His going away and returning (verse 28).
| 30. Iam non multa loquar vobiscum: venit enim princeps mundi huius, et in me non habet quidquam. | 30. I will not now speak many things with you. For the prince of this world cometh, and in me he hath not anything. |
30. Satan who is here called the prince of this (rather the) world (see also [xii. 31], [xvi. 11]; 2 Cor. iv. 4; Eph. ii. 2, vi. 12), and who was now urging on Judas and the Jews to lay hands on Christ, found nothing in Christ in virtue of which Christ could be in any way subjected to him.
In me he hath not anything. From what we have just said it will be seen that the meaning is: he has no authority over Me, no claim upon Me, inasmuch as sin has never had any share in Me.