14:2 my Father's house: A similar expression is used in 2:16 for the Jerusalem Temple, hinting that the Father's house is a heavenly sanctuary (Rev 21:22) perched high above in the heavenly Jerusalem (Gal 4:26; Rev 21:1). This is the eternal dwelling where the glorified angels and saints worship the Lord in the eternal liturgy (Heb 12:22-24; Rev 4-5) (CCC 2795). many rooms: Similar to the Herodian Temple in Jerusalem, which had several courts for worship, chambers for storage, and living quarters for priests. Back to text.

14:6 I am the way: A claim to be the sole Savior of the world (Acts 4:12). He is the one mediator chosen by the Father to bring the human family to glory. Earlier Jesus made this claim when he compared himself to Jacob's ladder (1:51) (CCC 661, 2466). Back to text.

14:9 has seen the Father: Jesus is the visible image of the invisible God (Col 1:15), his human flesh (1:14) being an icon of divine spirit (4:24). Through faith we see how Christ's entire life shows us the heart of the Father and his love for the world (3:16; 5:19-23; CCC 516). Back to text.

14:13 Whatever you ask: The Ascension of Jesus will not be his retirement, since even now he lives to make priestly intercession for the Church on earth (Heb 7:25; 9:24). I will do it: A promise to grant whatever is needed to facilitate our salvation (Mt 7:7-11). To pray in the name of Jesus is to pray that the Father will bless us through him (Jn 16:23-24; CCC 2614, 2615). Back to text.

14:15 If you love me: Our commitment to Christ is proved by works and not merely by words (14:23-24; 1 Jn 3:18). Back to text.

14:17 with you . . . in you: The first expression refers to the Spirit's ecclesial presence within the Church as a whole, and the second to his personal presence dwelling within each of God's children individually. For this reason both the universal Church (Eph 2:19-22) and individual Christians (1 Cor 6:19) can be called "temples" of the Spirit (CCC 797). Back to text.

14:18 desolate: Literally, "orphans". I will come to you: i.e., with the Father and the Spirit (14:23). • When Jesus withdraws his visible presence from the world, he does not withdraw his spiritual presence. Christ is always present in his Church, especially in the liturgy, where he ministers through his priests, speaks through the Scriptures, and sanctifies us through the sacraments (CCC 788, 1380). Back to text.

14:22 Judas (not Iscariot): Presumably "Judas the son of James" (Lk 6:16), also called "Thaddaeus" (Mt 10:3). See chart: The Twelve Apostles at Mk 3. Back to text.

14:23 our home with him: Through grace the living presence of the Trinity inhabits the hearts of the faithful (14:17; Gal 2:20). From John's perspective, God dwells in the saints on earth before the saints dwell in God in heaven (14:2-3; Rev 21:22; CCC 260). Back to text.

14:26 the Holy Spirit: Sent from heaven to complete the teaching ministry of Jesus and give the apostles an accurate understanding of the gospel (16:12-13). The Spirit also works through the sacraments to renew the world with the graces and blessings that Christ died to give us (3:5; 6:63; 20:22-23) (CCC 243, 729). See note on Jn 16:13. teach you . . . bring to your remembrance: The terms "you" and "your" in this verse are plural. It is thus a promise to guide and instruct the ordained leaders of the Church, here represented by the eleven apostles. It is not a promise that the Spirit will grant every individual Christian supernatural insight into the full meaning of the gospel or the Scriptures (2 Pet 1:20-21). Back to text.

14:27 my peace: Not worldly peace, which is often procured by violence and is always unstable, but a spiritual serenity that comforts us regardless of our outward circumstances. See word study: Peace at Col 3. Back to text.

14:28 the Father is greater: The Son is equal to the Father in his divinity but less than the Father in his humanity. • Although no one of the Divine Persons exceeds the others in greatness or glory in the eternal Trinity, there is a relational hierarchy among them, where, unlike the Son and the Spirit, the Father alone possesses divine Paternity and has the distinction of being entirely without origin. Back to text.

Word Study

Counselor (Jn 14:16)

Paraklētos (Gk.): an "advocate" or "helper". The word is used five times in John's writings, always with reference to Jesus or the Holy Spirit. It is a legal term for an attorney or spokesman who defends the cause of the accused in a courtroom. Jesus uses it for a heavenly intercessor who is called to the side of God's children to offer strength and support. Jesus is a "Paraclete" because in heaven he pleads to the Father for believers still struggling on earth (1 Jn 2:1). The Spirit, too, is a "Paraclete" because he is sent to strengthen the disciples in Jesus' absence (Jn 14:16), instruct them in the truth (Jn 14:26; 15:26), and defend them against the prosecutions of the devil (Jn 16:7-11), who is the "accuser" of the family of God (Rev 12:10).

14:30 ruler of this world: Satan. See note on Jn 12:31. Back to text.

14:31 I love the Father: This is the only place in the k6kJ Gospels where Jesus verbalizes his love for the Father. The fact is never in doubt, however, since his every deed is done to honor the Father (8:29; 15:10), and he will soon make a loving gift of himself to the Father on the Cross (15:13) (CCC 606). • Christ reveals through his humanity the mystery of his divinity. The life and death of Jesus are thus a visible expression of the invisible life of the Trinity, where the Son eternally pours himself out in love to the Father. Back to text.

15:1-11 The metaphor of the vine underscores Jesus' union with the disciples and their absolute dependency on him for life and growth. It assumes that because the vinedresser (the Father) seeks an abundant harvest, he trims back the vine stock (Jesus) to rid it of fruitless branches (apostates) and to invigorate the other branches (disciples) to become even more fruitful. • Several times the OT depicts Israel as a vineyard planted and tended by the Lord (Ps 80:8-16; Is 5:17; 27:2-6; Jer 2:21). When Jesus clothes himself with this same imagery, he is stressing that Israel finds its life and vigor no longer in the Old Covenant but in the New Covenant ratified by its Messiah. • The delivery of this sermon during the Last Supper gives it a sacramental coloring. Note how the invitation to "abide" in Christ (15:4-5) picks up a theme from the Bread of Life discourse (6:56) and how the Synoptic Gospels make an explicit link between the "fruit of the vine" and the eucharistic meal (Mt 26:29; Mk 14:25; Lk 22:18) (CCC 787). Back to text.

15:2 he prunes: The Father must trim away our selfishness to increase our growth in love. Pruning probably refers to the trials and fatherly discipline we experience in this life (Heb 12:511; Jas 1:2-4; 1 Pet 1:6-7). Back to text.

15:5 bears much fruit: The fruits of righteousness are borne in us by the Spirit (Gal 5:22-23; CCC 737). Without this lifegiving sap, which flows into the branches through the vine, we can do absolutely nothing to please the Father or move closer to salvation (CCC 308, 2074). Back to text.

15:6 thrown into the fire: Damnation awaits every branch that withers away from Christ and becomes worthless (Mt 3:10; Heb 6:4-8). • Ezekiel similarly described the residents of Jerusalem as vine branches that failed to yield fruit and so became fuel for the fires of divine judgment (Ezek 15:18). Vines, the prophet reasoned, are useless to the craftsman as wood and thus have no value apart from the grapes they bear. Back to text.

15:10 my Father's commandments: Love for the Father expresses itself through obeying his commandments as Jesus did (1 Jn 3:23-24). It was common in ancient society for younger siblings to look up to the eldest brother for guidance on how to honor and obey one's parents. Back to text.

15:13 Greater love: The fullest expression of love consists in pouring out our lives to God as Jesus Christ did on the Cross (1 Jn 3:16). See notes on Jn 13:34 and 14:31. Back to text.

15:14 my friends: The promise of intimacy with Jesus is conditional because it can be fulfilled only if we commit ourselves to his teaching. • Abraham, the man of faith, was the first to be called a "friend" of God in the Bible (2 Chron 20:7; Is 41:8). Back to text.

15:18-27 Jesus cautions the disciples against the hostility and persecution of the world. The hatred it has for Jesus will likewise fall on them for preaching his gospel and living as he lived. The wording of 15:24-25 and 16:2 suggests that by "world" Jesus is referring to unbelieving Israel. See note on Jn 1:10. Back to text.

15:22 no excuse: Revelation entails the responsibility of embracing it. Had Jesus not spoken the truth to the world, its culpability would be lessened; since he did, however, scoffers and unbelievers face the dreadful consequences of rejecting the voice of the living God (12:47-50). Back to text.

15:25 their law: Refers to the entire OT, not only to the Pentateuch (10:34; 12:34). They hated me: Echoes Ps 35:19 and 69:4. • In both verses the Psalmist pleads for Yahweh's vindication because wicked men harass him for no justifiable reason. The disciples must learn from this word of caution from Jesus that the world's hatred will not go unnoticed by the Father, but he will one day deliver them from the malice of their oppressors. Back to text.

15:26 whom I shall send: The Spirit comes forth from the Father (14:16, 26) and the Son (16:7). • The mission of the Spirit in history is a reflection of the procession of the Spirit in eternity. This is expressed in the Nicene Creed, which says that the Holy Spirit "proceeds from the Father and the Son" (CCC 244-48). Back to text.

16:2 out of the synagogues: i.e., excommunicated from the fellowship of Israel. service to God: Or "worship to God". According to rabbinic meditations on the Phinehas episode of Num 25:1-13, to slay apostates from Judaism is to sacrifice unto the Lord. Back to text.

16:5 Where are you going?: Although both Peter (13:36) and Thomas (14:5) asked this question earlier, they were too troubled by the prospect of Jesus' departure to press for information about his destination. Back to text.

16:7 to your advantage: Greater blessings will come when the Spirit dwells within them at Pentecost (14:17; Acts 2:1-4). Chief among these benefits will be the power (1) to proclaim the gospel with boldness (Acts 1:8; 4:31), (2) to preserve and understand the truth in its fullness (16:13), (3) to give witness to Jesus in times of persecution (Lk 12:11-12), and (4) to fulfill the just requirements of God's Law (Rom 8:4). Back to text.

16:8 he will convince: The Spirit exposes the sin of unbelief for what it is (3:20), convinces the world that Christ, though condemned as a criminal, was truly righteous (8:46), and makes it known that Satan and every enemy of Christ will face judgment for rejecting him (5:26-29; 12:31; CCC 388, 1433). The mission of the Spirit, here described in juridical language, shows that while he acts as an advocate or defense lawyer for the disciples, he is also a prosecutor who indicts the unbelieving world. See word study: Counselor at Jn 14. Back to text.

16:13 he will guide you: The work of the Spirit counteracts the work of Satan. The former discloses the full meaning of the gospel (14:26); the latter spreads deception and falsehood throughout the world (8:44). The point here is that the Spirit continues the teaching mission of Jesus to bear witness to the truth (8:31-32; 18:37; CCC 687). • Vatican II outlined the doctrine of magisterial infallibility, meaning that the pope alone or the pope and the bishops united with him are divinely protected from teaching error when they define matters pertaining to faith and morals (Lumen Gentium, 25). The guidance of the Spirit is Christ's guarantee that the gospel will not be corrupted, distorted, or misunderstood by the ordained shepherds of the Church during her earthly pilgrimage (CCC 768, 889-92). See note on Jn 14:26. Back to text.

16:15 declare it to you: The Spirit gives us a share in the divine life and authority of Jesus (6:63; Rom 8:14-16; CCC 690). Back to text.

16:18 A little while: The disciples will again see Jesus at his Resurrection (20:19-30), and after his Ascension they will await his visible return in glory (Acts 1:9-11). Back to text.

16:21 her hour has come: The hour of Christ's Passion is compared to the pangs of childbirth. The disciples, like a woman in labor, will experience extreme distress that soon gives way to joy when Christ is reborn to a new life on Easter morning. • The Prophets similarly compare times of divine testing and judgment to the onset of labor pain (Is 13:6-8; 26:17; Mic 4:10). Back to text.

16:23 ask nothing . . . ask anything: Two different Greek verbs are translated "ask" in this verse: the first means "to question", and the second "to request". So the disciples must not interrogate Jesus when they see him risen, but they may petition the Father for their needs (CCC 2614). Back to text.

16:25 in figures: Refers back to the metaphor of the true vine (15:1-6) and probably to numerous parables in the Synoptic Gospels that tell us about the Father (Mt 21:33-41; 22:114; Lk 13:6-9). Back to text.

16:30 you know all things: Amounts to a confession of faith in the divinity of Jesus, since only God is omniscient (21:17; Ps 139:1-6). Back to text.

16:32 you will be scattered: Jesus foretells his abandonment with the help of Zech 13:7 in the Synoptic Gospels (Mt 26:31; Mk 14:27). His words come to fulfillment with his arrest in Gethsemane (Mk 14:50). Back to text.

17:1-26 The high priestly prayer of Jesus, who turns attention from his disciples (chaps. 13-16) to his heavenly Father (chap. 17). The prayer has three parts: Jesus offers up his approaching sacrifice to the Father (17:1-5), pleads for the preservation of his disciples (17:6-19), and prays for the unity of the universal Church (17:20-26). This is the longest extended prayer recorded in the Gospels (CCC 2746-51). Back to text.

17:1 lifted up his eyes: A traditional prayer gesture (Ps 123:1; Mk 6:41). the hour: The time of Christ's Passion begins in earnest. Because it involves his rejection and the aggressive assault of the devil, it is also called the hour of "darkness" (Lk 22:53). See topical essay: The "Hour" of Jesus at Jn 4. Back to text.

17:3 eternal life: To possess life is to know the living God in his triune glory. Although this knowledge has a cognitive and intellectual dimension, it also includes a relational bond of love, friendship, and communion with God that grows steadily until our union with him is complete in heaven (Eph 1:17; 1 Jn 4:7). • Personal knowledge of God is a sign of the New Covenant, according to Jer 31:33-34. the only true God: The NT doctrine that God is a Trinity is built on the OT doctrine that Yahweh alone is God (Deut 6:4; 32:39). This ancient belief, held dear both in Israel and in the Church, stands in sharp contrast to the pagan notion that many gods exist and deserve our recognition (Ex 20:3-6; Is 43:10; 1 Cor 8:5-6). Back to text.