Sunday of the seventh week to the fiftieth Holy Day Pentecost Sunday

The explanation of the readings(the seventh Sunday)

The readings of the Holy Fifty days conclude with the Sunday of the Pentecost that speaks about the filling of the Holy Spirit for the Church and all the children of God.

If the last Sunday of the holy Lent speaks of the enlightenment of the Holy Spirit through baptism and membership in the Kingdom, and our transformation into the children of God and members of the Body of Christ, then the Pentecost speaks of the filling…the filling of the Church with the Spirit, granting every member and for the whole Church, a flow of gifts for the building up of the Church and for the spread of the Gospel throughout the world.

The Psalms

Therefore, the Psalms of the (Vespers , Matins and Liturgy)demonstrate

• The beginning of the mission of the Holy Spirit,

• The purpose of the mission,

• The work of the Holy Spirit.

The Vespers Psalm speaks of the Holy Spirit as the joy of salvation and the salvation from judgment, “Restore to me the joy of Your salvation, And uphold me by Your generous Spirit. Deliver me from the guilt of bloodshed, O God, The God of my salvation,” (Psalm51:12,14)

The Matins Psalm speaks about the mission of the Holy Spirit to renew the creation again, “You send forth Your Spirit, they are created; And You renew the face of the earth. May the glory of the Lord endure forever; May the Lord rejoice in His works.” (Psalm104:30-31)

The Psalm of Liturgy speaks about the renewal of human nature through the ascension of the Lord Jesus Christ, to enable the Spirit to dwell in humans again, “You send forth Your Spirit, they are created; And You renew the face of the earth. May the glory of the Lord endure forever; May the Lord rejoice in His works. (Psalm104:30-31)

Vespers gospel

In the Vespers gospel, it tells us that after the human nature was glorified in Christ through his death, resurrection, and ascension, we were able to be filled with the spirit through our faith in Christ. “He who believes in Me, as the Scripture has said, out of his heart will flow rivers of living water.” But this He spoke concerning the Spirit, whom those believing in Him would receive; for the Holy Spirit was not yet given, because Jesus was not yet glorified.” (John7:38-39)

Matins gospel

In Matins gospel, it tells us that the gift of the Holy Spirit is from the Father in the name of Christ and conveys everything that belongs to Christ. “But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all things that I said to you. Peace I leave with you, My peace I give to you;” (John14:26-27)

Pauline Epistle

The Pauline Epistle talks about the Holy Spirit and the Church:

• It is the Spirit of faith in Christ, ” Therefore I make known to you that no one speaking by the Spirit of God calls Jesus accursed, and no one can say that Jesus is Lord except by the Holy Spirit.” (1 Corinthians 12:3).

• It is the Spirit of manifestation of the Trinity in the Church, ” There are diversities of gifts, but the same Spirit. There are differences of ministries, but the same Lord. And there are diversities of activities, but it is the same God who works all in all. ” (1 Corinthians 12:4-6).

• It is the Spirit of gifts, “But the manifestation of the Spirit is given to each one for the profit of all: for to one is given the word of wisdom through the Spirit, to another the word

of knowledge through the same Spirit, But one and the same Spirit works all these things, distributing to each one individually as He wills.” (1 Corinthians 12:7-11).

• It is the Spirit of membership in the body of Christ through baptism, ” For by one Spirit we were all baptized into one body–whether Jews or Greeks, whether slaves or free–and have all been made to drink into one Spirit.” (1 Corinthians 12:13).

It also talks about the richness of the Spirit in the church, where members have different distinguished functions but are united in love and care for one another, ” And if they were all one member, where would the body be? But now indeed there are many members, yet one body.

And the eye cannot say to the hand, “I have no need of you”; And if one member suffers, all the members suffer with it; or if one member is honored, all the members rejoice with it.” (1 Corinthians 12:19-26).

Catholic Epistle

The Catholic Epistle talks about the anointing of the Holy Spirit (the Holy Chrism) that was given to believers to enlighten their understanding of God’s mysteries: the mystery of the Incarnation, the mystery of the Trinity, and

the importance of rejecting false teachings that deny the Lord’s Incarnation and the Trinity. ” But you have an anointing from the Holy One, and you know all things.

I have not written to you because you do not know the truth, but because you know it, and that no lie is of the truth.Who is a liar but he who denies that Jesus is the Christ? Whoever denies the Son does not have the Father either; he who acknowledges the Son has the Father also.” (1 John 2:20-23).

Praxis

In Praxis,it also speaks about the church that worships with one mind, filling with the Holy Spirit, and flow of gifts without distinction of gender, age, or social status.

It also shows that the pouring out of the Holy Spirit upon the church in the New Testament was according to prophecies, and for the sake of spreading the gospel to all nations. “When the Day of Pentecost had fully come, they were all with one accord in one place.

Then there appeared to them divided tongues, as of fire, and one sat upon each of them. And they were all filled with the Holy Spirit

But this is what was spoken by the prophet Joel: And it shall come to pass in the last days, says God, That I will pour out of My Spirit on all flesh; Your sons and your daughters shall

prophesy, Your young men shall see visions, Your old men shall dream dreams. And on My menservants and on My maidservants “(Acts 2:1-18)

The liturgy gospel

In the Liturgy gospel,it states that the Son sent the Holy Spirit to the Church from the Father when he ascended to heaven in the flesh. “Nevertheless I tell you the truth. It is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but if I depart, I will send Him to you.” (John 16:7)

The Holy Spirit testifies to Christ and gives believers everything that belongs to Christ, guiding them to all truth while at the same time convicting the world of sin, righteousness, and judgment. “But when the Helper comes, whom I shall send to you from the Father, the Spirit of truth who proceeds from the Father, He will testify of Me.

And when He has come, He will convict the world of sin, and of righteousness, and of judgment: However, when He, the Spirit of truth, has come, He will guide you into all truth; for He will not speak on His own authority, but whatever He hears He will speak; and He will tell you things to come.” (John15:26,16:8-13)

The summary of the explanation

Filling with the Holy Spirit.

FRenewal of human nature through the ascension of Christ and the mission of the Holy Spirit to renew creation again and grant humanity the joy of salvation and deliverance from judgment. (Vespers, Matins, and lturgyl psalms).

FWe have the ability to be filled with the Holy Spirit through our faith in Christ after our nature was glorified in Christ through his death, resurrection, and ascension. (Vespers Gospel).

FThe gift of the Holy Spirit is from the Father in the name of Christ and conveys to us everything that belongs to Christ. (Matins Gospel).

FThe Holy Spirit and the Church: the spirit of faith in Christ, the spirit of the proclamation of the Trinity, the spirit of talents, the spirit of membership in the body of Christ through baptism, the spirit of sharing love and care for the members of the one body (Pauline Epistle).

FThe anointing of the Holy Spirit gave the believers an understanding of the mysteries of God (incarnation and Trinity) and the danger of compromising false teachings. (Catholic epistle).

FThe outpouring of the Holy Spirit upon the Church in the New Testament was according to the prophecies and for the spread of the gospel to all nations.

FThe outpouring of the Holy Spirit upon the praying Church with one accord gives talents to all without distinction between man and woman, young and old, slave and free. (Praxis).

FThe Son sent the Holy Spirit to the Church from the Father by his bodily ascension to heaven.

FThe Holy Spirit testifies to Christ and gives believers everything that belongs to Christ, guiding them to all truth and convicting unbelievers of sin, righteousness, and judgment. (Liturgy Gospel).

Commentary from the church fathers on John 15:26 – 16:15

15:26a The coming of the Comforter

The Comforter is with us in our troubles

CYRIL OF JERUSALEM:

He is called the Comforter because he comforts and encourages us and helps our infirmities. We do not know what we should pray for as we should, but the Spirit himself makes intercession for us, with groanings that cannot be uttered, (Rom. 8:26) that is, he makes intercession to God. Very often, someone has been outraged and dishonored unjustly for the sake of Christ. Martyrdom is at hand; tortures on every side, and fire, and sword, and savage beasts and the pit. But the Holy Spirit softly whispers to him, “Wait on the Lord.” (Ps. 27:14) What is now happening to you is a small matter; the reward will be great. Suffer a little while, and you will be with angels forever. “The sufferings of this present time are not worth comparing to the glory that shall be revealed in us.” (Rom. 8:18) He portrays to the person the kingdom of heaven. He gives him a glimpse of the paradise of delight. CATECHETICAL LECTURES 16.20.

The office of the Holy Spirit is ‘Comforter’

DIDYMUS THE BLIND:

He calls the Holy Spirit the Comforter, a name taken from his office, which is not only to relieve the sadness of the faithful but also to fill them with unspeakable joy. Everlasting gladness is in those hearts which the Spirit dwells. The Spirit, the Comforter, is sent by the Son, not as angels, or prophets or apostles are sent, but as the Spirit must be sent, which is of one nature with the divine wisdom and power that sends him. The Son, when sent by the Father, is not separated from him but abides in the Father and the Father in him. In the same way the Holy Spirit is not sent by the Son and proceeds from the Father, in the sense of change of place. For as the Father’s nature, being incorporeal, is not local, so neither does the Spirit of truth, who is incorporeal also, and superior to all created things, have a local nature. ON THE HOLY SPIRIT 25.

15:26b The Spirit of Truth proceeds from the Father

Proceeds from the Father, rests in the Son

JOHN OF DAMASCUS:

We believe also in one Holy Spirit, the Lord and Giver of life, who proceeds from the Father and rests in the Son, the object of equal adoration and glorification with the Father and Son, since he is co-essential and co-eternal; the Spirit of God, direct, authoritative, the fountain of wisdom, and life and holiness; God existing and addressed along with Father and Son; uncreated, full, creative, all-ruling, all-effecting, all-powerful, of infinite power, Lord of all creation and not under any lord; deifying, not deified; filling, not filled; shared in, not sharing in, sanctifying, not sanctified; the intercessor, receiving the supplications of all; in all things like to the Father and Son; proceeding from the Father and communicated through the Son, participated in by all creation, through himself creating and investing with essence and sanctifying and maintaining the universe: having substance, existing in its own proper and peculiar subsistence, inseparable and indivisible from Father and Son, possessing all the qualities that the Father and Son possess, except that of not being begotten or born.

For the Father is without cause and unborn; since he is derived from nothing but derives from himself his being, nor does he derive a single quality from another. Rather, he is himself the beginning and cause of the existence of all things in a definite and natural manner. But the Son is derived from the Father after the manner of generation, and the Holy Spirit likewise is derived from the Father, yet not after the manner of generation but after that of procession. And we have learned that there is a difference between generation and procession, but the nature of that difference we in no wise understand. Further, the generation of the Son from the Father and the procession of the Holy Spirit are simultaneous. ORTHODOX FAITH 1.8.

The Spirit proceeds

GREGORY OF NAZIANZUS:

The Holy Spirit is truly Spirit, coming forth from the Father indeed, but not after the manner of the Son, for it is not by generation but by procession. … There is then one God in three, and these three are one. ON THE HOLY LIGHTS, ORATION 39.12.

The Son sends the Spirit from the Father

HILARY OF POITIERS:

The Advocate shall come, and the Son shall send him from the Father, and he is the Spirit of truth who proceeds from the Father. … He will send from the Father the Spirit of truth who proceeds from the Father. [The Son] therefore cannot be the recipient, since he is revealed as the sender.

It only remains to make sure of our conviction on the point, whether we are to believe an egress of a co-existent being or a procession of a being begotten.

… If one believes that there is a difference between receiving from the Son and proceeding from the Father, surely to receive from the Son and to receive from the Father will be regarded as one and the same thing. … For when he says that all things whatever the Father has are his and that for this cause he declared that it must be received from his own, he teaches also that what is received from the Father is yet received from himself, because all things that the Father has are his. ON THE TRINITY 8.19-20.

16:2 Persecution and misdirected service to God

Purpose in partaking in Christ’s suffering

CYPRIAN:

No one should wonder that we are harassed with constant persecutions and continually tried with increasing afflictions when the Lord before predicted that these things would happen in the last times. He has instructed us for the warfare through his teaching and exhortation.

Peter also, his apostle, has taught that persecutions occur to test us. We are to look to the example of the righteous who have gone before us and are to be joined to the love of God by death and sufferings.

For he wrote in his epistle, “Beloved, do not be surprised at the fiery ordeal that comes on you to prove you, as though something strange were happening to you.

But rejoice in so far as you share Christ’s suffering, that you may also rejoice and be glad when his glory is revealed. If you are reproached for the name of Christ, you are blessed, because the spirit of glory and of God rests on you.” (1. Pet. 4:12-14) The name of Christ is indeed blasphemed by them but is glorified by us. LETTER 55.2.

16:4a Remember what I told you

Remember Jesus’ words when tested

CHRYSOSTOM:

Let us also consider these things in our temptations when we suffer anything from wicked people, “looking to the Beginner and Finisher of our faith.” (Heb. 12:2) Let us consider that it is by wicked people and for virtue’s sake and for his sake [that we suffer].

For if we reflect on these things, everything will be easier and more tolerable. Since one is even proud when suffering for those he loves, what kind of feeling will such a person have who suffers for the sake of God? For is Jesus, for our sake, calls that shameful thing, the cross, “glory,” (Matt. 5:11-12) how much more should we think that way! And if we can so despise sufferings, much more shall we be able to despise riches and covetousness. We ought then, when about to endure anything unpleasant, to think not of the toils but of the crowns.

For as merchants take into account not the seas only but also the profits, so should we count on heaven and confidence in God. If acquiring things seems pleasant, simply remember that this is not what Christ called us to, and it will immediately appear displeasing.

And if it is hard for you to give to the poor, do not keep adding things up in your mind, but rather immediately transport your thoughts to the harvest that results from the sowing.

And when it is hard to despise the love a strange woman, think of the crown that comes after the struggle, and you shall easily bear the struggle.

For if fear diverts a person from unseemly things, much more should the love of Christ. Virtue is difficult. But let us cast around its from the greatness of the promise of things to come.

Indeed, those who are virtuous, even apart from these promises, see [virtue] beautiful in itself. This is why they go after it and work for it, because it seems good to God and not because it is a job they have to do. HOMILIES ON THE GOSPEL OF JOHN 77.4.

16:7a If Christ stays, the Counselor will not come

Christ’s presence would impede the Spirit’s coming

AUGUSTINE:

This he says not because of any inequality between the Word of God and the Holy Spirit but because the presence of the Son of man among them would impede the coming of the [Spirit].

For the Holy Spirit did not humble himself, as the Son did, by taking on him the form of a servant. (Phil. 2:7) It was necessary therefore that the form of the servant should be removed from their eyes. For so long as they looked on that form, they thought that Christ was no more than what they saw him to be. ON THE TRINITY 1.9[.18].

16:7b Jesus will send the Counselor

We become partakers of the divine nature through the Spirit

CYRIL OF ALEXANDRIA:

After Christ had completed his mission on earth, it still remained necessary that we should become partakers and sharers of the divine nature of the Word. We had to give up our own life and be so transformed that we would begin to live an entirely new kind of life that would be pleasing to God. However, this was something we could only do by sharing in the Holy Spirit.

And the most fitting and appropriate time for the mission and descent of the Holy Spirit to us was … the occasion of our Savior’s departure to heaven. As long as Christ was with them in flesh, the believers would have thought that they possessed all the blessings he had to offer.

But when the time came for him to ascend to his Father in heaven, it was necessary for him to be united through his Spirit to those who worshipped him and to dwell in our hearts through faith. Only by his presence within us in this way could he give us the confidence to cry out, “Abba, Father,” and enable us to grow in holiness and, through our possession of the all-powerful Spirit, strengthen us to become invincible against the traps of the devil and the assaults of our fellow human beings. (Cyril goes on to cite 1 Sam. 10:6 and 2 Cor. 3:17-18 as examples of how the Spirit changes the disposition of those in whom he dwells.) …

You see that the Spirit changes those in whom he comes to dwell and alters the whole pattern of their lives. … With the Spirit within them it is quite natural for people who had been absorbed by the things of this world to become entirely other-worldly in their outlook and for cowards to become people of courage.

There is no question that this is what happened to the disciples. The strength they received from the Spirit enabled them to hold firmly to the love of Christ, facing the violence of the persecutors without fear. What our Savior said, then, was very true, that is, that it was to their advantage that he return to heaven. For that return was the occasion for the descent of the Spirit. COMMENTARY OF THE GOSPEL OF JOHN 10.2.

16:9 The Spirit convicts concerning sin

Whatever is not of faith is sin

AUGUSTINE:

When the Lord said of the Holy Spirit, “He shall convict the world of sin,” he meant unbelief. For this is what he meant when he said, “Of sin because they believed not on me.” And he means the same when he says, “If I had not come and spoken to them, they should not have sin.” (John 15:22) He was not talking about [a time] before they had no sin. Rather, he wanted to indicate that very lack of faith by which they did not believe him even when he was present to them and speaking to them.

These were the people who belonged to “the prince of the power of the air, who now works in the children of unbelief.” (Eph. 2:2) Therefore those in whom there is no faith are the children of the devil because they have nothing in their inner being that would cause them to be forgiven for whatever is committed either by human infirmity; ignorance of any evil will whatever.

But the children of God are those who certainly, if they should “say that they have no sin, deceive themselves, and the truth is not in them,” but immediately (as it continues) “when they confess their sins” (which the children of the devil do not do, or do not do according to the faith which is peculiar to the children of God), “he is faithful and just to forgive them their sins and to cleanse them from all unrighteousness.” (1 John 1:19) AGAINST TWO LETTERS OF THE PELAGIANS 3.4.

16:11 The Spirit condemns the prince of this world

Satan merely a pretender to the title

CYRIL OF ALEXANDRIA:

God has called the devil the ruler of this world not as though it was actually true, or as though this overruling power were a dignity inherent in his being, but rather because he obtained the glory of ruling through fraud and covetousness.

The devil is still influencing and ruling over those who are astray by reason of the wicked purpose that is in them that binds their minds in error and inextricably entangles them in the noose of captivity, even though it is in their power to escape by being converted through faith in Christ to a recognition of the one who is truly God. Satan is merely a pretender to the title of ruler and has no natural right to it as opposed to God, and he maintains it only through the abominable wickedness of those who are astray. COMMENTARY OF THE GOSPEL OF JOHN 10.2.

16:13a The Spirit will guide you into all truth

Still slaves to the shadows of the law

DIDYMUS THE BLIND:

He means that his hearers had not yet attained to all those things that for his name’s sake they were able to bear. And so, revealing more minor things, he puts off the greater for a future time.

These were things they could not understand because the Spirit had not yet been given, as the Evangelist says, “For the Spirit had not been given because Jesus had not yet been glorified.” (John 7:39) intimating the glory of Jesus was in his tasting death for all. And after the resurrection, when he appeared to his disciples, he breathed on them and said, “Receive the Holy Spirit” and again “You will receive the power of the Holy Spirit when he comes on you.” Where the Spirit entered into their believing hearts, they were filled with wisdom and knowledge and other effects of the Spirit that would lead them into all truth.

But, as yet, they were slaves to the types, and shadows and images of the Law, and they could not bear the truth of which the Law was the shadow. But when the Holy Spirit came, he would lead them by his teaching and discipline into all truth, transferring them from the dead letter to the quickening Spirit in whom alone all scriptural truth resides. ON THE HOLY SPIRIT 33.

16:13b The Spirit will not speak on his own

The Spirit does not speak without Father and Son

AMBROSE:

The Son of God says concerning the Holy Spirit that “he will not speak from himself,” that is, not without the participation of the Father and myself. For the Spirit is not divided and separated but speaks what he hears. … This means he shall not speak without me. For he speaks the truth, he breathes wisdom. He does not speak without the Father, for he is the Spirit of God.

He does not hear from himself, for all things are of God. … Therefore what the Spirit says is the Son’s, what the Son has given is the Father’s. So neither the Son nor the Spirit speaks anything of himself. For the Trinity speaks nothing external to itself. ON THE HOLY SPIRIT 2.12.131, 133, 134.

16:13c The Spirit speaks what He hears

The Spirit hears and knows from the Father

AUGUSTINE:

When it says that the Holy Spirit “shall not speak of himself; but whatever he hears, that shall he speak,” we should understand this as saying that he is not of himself. It is the Father only who is not of another. For the Son is born of the Father, and the Holy Spirit proceeds from the Father.

But the Father is neither born of, nor proceeds from, another. And yet this should not occasion in human thought any idea of disparity in the supreme Trinity.

For the Son is equal to him of whom he is born just as the Holy Spirit is equal to him from whom he proceeds.

But what difference there is in such a case between proceeding and being born would be too lengthy to make subject of inquiry of dissertation. It would also make our definition liable to the change of rashness, even after we had discussed it.

For such a things is of utmost difficulty, both for the mind to comprehend in any adequate way – even if had reached the level of such comprehension – and for the tongue to explain no matter how capable the one that presides as a teacher or he that is present as a hearer are. … Because, then, [the Spirit] is not of himself, but of him from whom he proceeds and of whom he has essence, it is of him [i.e. the Father] that he has knowledge. From the Father, therefore, the Spirit has hearing, which is nothing else than knowledge. TRACTATES ON THE GOSPEL OF JOHN 99.4

16:15 All that the Father has belongs to the Som

The Spirit not a thing or possession

DIDYMUS THE BLIND:

As if he said, Although the Spirit of truth proceeds from the Father, yet all things that the Father has are mine, and even the Spirit of the Father is mine and receives of mine. But be aware, when you hear this, that you do not think it is a thing or possession that the Father and the Son have.

That which the Father has according to his substance, that is, his eternity, immutability, goodness, the Son has also. Away with the cavils of logicians who say, Therefore the Father is the Son.

If he had indeed said, “All that God has are mine,” impiety might have taken occasion to raise its head. But when he said, “All things that the Father has are mine,” by using the name of the Father, he declares himself the Son, and being the Son, he does not usurp the paternity, though by grace of adoption he is the Father of many saints. ON THE HOLY SPIRIT 38.

Reciprocal sharing

GREGORY OF NAZIANZUS:

All things that the Father has are the Son’s. And … all that belongs to the Son is the Father’s. Nothing then is peculiar [to any person] because all things are in common.

For their being itself is common and equal, even though the Son receives it from the Father. ON THE SON, THEOLOGICAL ORATION 4(30).11.

Source

Oden, T.C. & Elowsky, J.C. (2007). John 11-21 (The Ancient Christian Commentary on Scripture, New Testament part IVb). Illinois (U.S.A): InterVarsity Press. Pages 185-187, 189, 193-194, 197, 198, 199, 201-202, 205-207, 209.