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I have, and that I am a deceiver, and these things will afterwards be shown to be stale. For they would not have taken him, if I were liable to sin; but now he has been judged and has been cast out. I have yet many things to say to you, but you cannot bear them now. Therefore it is expedient for me to go away, if indeed you are to bear them then, when I have gone away. And what has happened? Is the Spirit greater than you, that now we do not bear them, but that one will prepare us to bear them? Is his energy greater and more perfect? Not this; for he will speak my words. For this reason he says: He will speak nothing of himself, but whatever he hears, he will speak, and he will announce the things to come. He will glorify me, because he will take from what is mine and will announce it to you. All things that the Father has are mine. For since he said that He will teach you and remind you, and will comfort you in tribulations, which he himself did not do, and that It is expedient for me to go away, and for him to come, and, Now you cannot bear them, but then you will be able, and that He will guide you into all truth; lest hearing these things they should consider the Spirit to be greater, and fall into the uttermost ground of impiety, for this reason he says, He will take from what is mine; that is, Whatever I would have said, he also will say. But when he says, He will speak nothing of himself, he means nothing contrary, nothing of his own besides what is mine. As therefore concerning himself 59.423 saying, I do not speak of myself, he means this, that there is nothing outside of the Father's things, nothing of his own besides him and foreign; so also with respect to the Spirit. But the phrase, From what is mine, means from what I know, from my knowledge. For the knowledge of me and of the Spirit is one. And he will announce to you the things to come. He lifted up their minds; for the human race is greedy for nothing so much as for learning the things to come. At any rate they were continually asking him this, Where are you going? What is the way? And so, freeing them from this care, he says that He will foretell all things to you, so that you do not fall unawares. He will glorify me. How? In my name he will give the miraculous powers. For since they were about to perform greater signs when the Spirit was present, for this reason, introducing again the equality of honor, he says: He will glorify me. What does he mean by all truth? For this too testifies to him, that he himself would guide us into all truth. For he himself, both because he was clothed in flesh, and so as not to seem to be speaking about himself, and because they did not yet clearly know the resurrection, and were less perfect, and because of the Jews, so that they might not seem to be punishing him as a transgressor of the law, did not continually utter anything great, nor did he clearly depart from the law. But when his disciples were separated from them, and were henceforth outside, and many were about to believe and be forgiven their sins, and others were speaking about him, he himself, with good reason, no longer spoke great things about himself. So it is not from my ignorance, he says, that I did not say what I ought to have said, but from the weakness of the hearers. For this reason, having said, He will guide you into all truth, he added: He will not speak of himself. For that the Spirit does not need teaching, hear Paul saying: So also no one knows the things of God, except the Spirit of God. As therefore the spirit of man knows without learning from another; so also the Holy Spirit will take from what is mine; that is, he will speak things in harmony with my words. All things that the Father has are mine. Since therefore those things are mine, and he will speak from the Father's things, he will speak from my things. But why did he not come before he departed? Because the curse had not yet been lifted, sin had not yet been loosed, but all were still liable to punishment, he would not have come. Therefore, he says, the enmity must be loosed, and you must be reconciled to God, and then receive that gift. And why does he say, I will send him? That is, I will prepare you for the reception. For how can he who is everywhere be sent? Besides, he also shows the difference of the hypostases. And he speaks thus for these two reasons: both because they were difficult to separate, persuading them to hold to the Spirit, and so that they might serve him. For he himself could have worked these things; but because of

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ἔχω, καὶ ὅτι πλάνος εἰμὶ, καὶ ταῦτα μετὰ ταῦτα δειχθήσεται ἕωλα ὄντα. Οὐ γὰρ ἂν αὐτὸν εἷλον, εἴ γε ἁμαρτίᾳ ὑπεύθυνος ἤμην· νυνὶ δὲ κατακέκριται καὶ ἐκβέβληται. Ἔτι πολλὰ ἔχω λέγειν ὑμῖν, ἀλλ' οὐ δύνασθε βαστάζειν ἄρτι. Οὐκοῦν συμφέρει ἐμὲ ἀπελθεῖν, εἴ γε τότε μέλλετε βαστάζειν, ὅταν ἀπέλθω. Καὶ τί γέγονεν; Μεῖζόν σου τὸ Πνεῦμά ἐστιν, ὅτι νῦν μὲν οὐ βαστάζομεν, ἐκεῖνο δὲ ἡμᾶς βαστάζειν παρασκευάσει; μείζων ἡ ἐκείνου ἐνέργεια καὶ τελειοτέρα; Οὐ τοῦτο· καὶ γὰρ ἐκεῖνος τὰ ἐμὰ ἐρεῖ. ∆ιὰ τοῦτό φησι· Ἀφ' ἑαυτοῦ λαλήσει οὐδὲν, ἀλλ' ὅσα ἂν ἀκούσῃ, λαλήσει, καὶ τὰ ἐρχόμενα ἀναγγελεῖ. Ἐκεῖνος ἐμὲ δοξάσει, ὅτι ἐκ τοῦ ἐμοῦ λήψεται καὶ ἀναγγελεῖ ὑμῖν. Πάντα ὅσα ἔχει ὁ Πατὴρ, ἐμά ἐστιν. Ἐπειδὴ γὰρ εἶπεν, ὅτι Ἐκεῖνος ὑμᾶς διδάξει καὶ ἀναμνήσει, καὶ ἐν ταῖς θλίψεσιν ὑμᾶς παραμυθήσεται, ὅπερ αὐτὸς οὐκ ἐποίησε, καὶ ὅτι Συμφέρει ἐμὲ ἀπελθεῖν, κἀκεῖνον ἐλθεῖν, καὶ, Νῦν μὲν οὐ δύνασθε βαστάζειν, τότε δὲ δυνήσεσθε, καὶ ὅτι Ὁδηγήσει εἰς πᾶσαν τὴν ἀλήθειαν· ἵνα μὴ ταῦτα ἀκούοντες, μεῖζον τὸ Πνεῦμα νομίσωσι, καὶ εἰς ἀσεβείας ὑπόθεσιν ἐσχάτην ἐμπέσωσι, διὰ τοῦτό φησιν, Ἐκ τοῦ ἐμοῦ λήψεται· τουτέστιν, Ἅπερ ἂν εἶπον ἐγὼ, ταῦτα κἀκεῖνος ἐρεῖ. Ὅταν δὲ εἴπῃ, Οὐδὲν ἀφ' ἑαυτοῦ λαλήσει, οὐδὲν ἐναντίον, οὐδὲν ἴδιον παρὰ τὰ ἐμά φησιν. Ὥσπερ οὖν περὶ ἑαυτοῦ 59.423 λέγων, Ἀπ' ἐμαυτοῦ οὐ λαλῶ, τοῦτό φησιν, ὅτι οὐδὲν ἐκτὸς τῶν τοῦ Πατρὸς, οὐδὲν ἴδιόν τι παρ' ἐκεῖνον καὶ ἀλλότριον· οὕτω καὶ ἐπὶ τοῦ Πνεύματος. Τὸ δὲ, Ἐκ τοῦ ἐμοῦ, ἐξ ὧν ἐγὼ οἶδα, ἐκ τῆς ἐμῆς γνώσεως. Μία γὰρ ἐμοῦ καὶ τοῦ Πνεύματος γνῶσις. Καὶ τὰ ἐρχόμενα ἀναγγελεῖ ὑμῖν. Ἐπῆρεν αὐτῶν τὴν διάνοιαν· πρὸς οὐδὲν γὰρ οὕτω λίχνον τὸ ἀνθρώπειον γένος, ὡς πρὸς τὸ μανθάνειν τὰ μέλλοντα. Τοῦτο γοῦν συνεχῶς ἠρώτων αὐτὸν, Ποῦ ὑπάγεις; τίς ἐστιν ἡ ὁδός; Καὶ ταύτης οὖν ἀπαλλάττων αὐτοὺς τῆς φροντίδος, λέγει, ὅτι Πάντα ὑμῖν προερεῖ, ὥστε μὴ ἐμπεσεῖν ἀφυλάκτως. Ἐκεῖνος ἐμὲ δοξάσει. Πῶς; Ἐν τῷ ὀνόματι τῷ ἐμῷ δώσει τὰς ἐνεργείας. Ἐπειδὴ γὰρ μείζονα ἔμελλον ποιεῖν σημεῖα παραγινομένου τοῦ Πνεύματος, διὰ τοῦτο πάλιν τὴν ἰσοτιμίαν εἰσάγων, φησίν· Ἐκεῖνος ἐμὲ δοξάσει. Ποίαν λέγει πᾶσαν ἀλήθειαν; Καὶ γὰρ καὶ τοῦτο αὐτῷ μαρτυρεῖ, ὅτι αὐτὸς ἡμᾶς ἂν ὁδηγήσει εἰς πᾶσαν τὴν ἀλήθειαν. Αὐτὸς μὲν γὰρ καὶ διὰ τὸ σάρκα περικεῖσθαι, καὶ διὰ τὸ μὴ δόξαι περὶ ἑαυτοῦ λέγειν, καὶ διὰ τὸ μηδέπω αὐτοὺς τὴν ἀνάστασιν εἰδέναι σαφῶς, καὶ ἀτελεστέρους εἶναι, καὶ διὰ τοὺς Ἰουδαίους, ἵνα μὴ ὡς παρανομοῦντα δόξωσι κολάζειν, οὐδὲν μέγα ἐφθέγγετο συνεχῶς, οὔτε τοῦ νόμου σαφῶς ἀπέστησεν. Ἐπειδὴ δὲ αὐτῶν ἀπεσχίσθησαν οἱ μαθηταὶ, καὶ ἔξω λοιπὸν ἦσαν ἐκεῖνοι, καὶ πολλοὶ πιστεύειν ἔμελλον, καὶ τῶν ἁμαρτημάτων ἀφίεσθαι, καὶ ἄλλοι ἦσαν οἱ περὶ αὐτοῦ λέγοντες, οὐκ ἔτι αὐτὸς περὶ ἑαυτοῦ μεγάλα εἰκότως ἐφθέγγετο. Ὥστε οὐ τῆς ἀγνοίας τῆς ἐμῆς, φησὶ, τὸ μὴ εἰπεῖν ἅπερ εἰπεῖν ἐχρῆν, ἀλλὰ τῆς τῶν ἀκουόντων ἀσθενείας. ∆ιὰ τοῦτο εἰπὼν, Ὁδηγήσει εἰς πᾶσαν τὴν ἀλήθειαν, ἐπήγαγεν· Ἀφ' ἑαυτοῦ οὐκ ἐρεῖ. Ὅτι γὰρ οὐ διδασκαλίας τὸ Πνεῦμα δεῖται, ἄκουσον τοῦ Παύλου λέγοντος· Οὕτω καὶ τὰ τοῦ Θεοῦ οὐδεὶς οἶδεν, εἰ μὴ τὸ Πνεῦμα τοῦ Θεοῦ. Ὥσπερ οὖν τὸ πνεῦμα τοῦ ἀνθρώπου οὐ μανθάνον παρ' ἑτέρου οἶδεν· οὕτω καὶ τὸ Πνεῦμα τὸ ἅγιον Ἐκ τοῦ ἐμοῦ λήψεται· τουτέστι, Συνῳδὰ τοῖς ἐμοῖς ἐρεῖ. Πάντα ὅσα ἔχει ὁ Πατὴρ, ἐμά ἐστιν. Ἐπεὶ οὖν ἐμά ἐστιν ἐκεῖνα, ἐκεῖνος δὲ ἐκ τῶν τοῦ Πατρὸς ἐρεῖ, ἐκ τῶν ἐμῶν ἐρεῖ. ∆ιατί δὲ οὐκ ἤρχετο πρὶν ἢ αὐτὸν ἀπελθεῖν; Ὅτι οὔπω τῆς κατάρας ἀρθείσης, οὔπω τῆς ἁμαρτίας λυθείσης, ἀλλ' ἔτι πάντων ὑπευθύνων ὄντων τῇ τιμωρίᾳ, οὐκ ἂν παρεγένετο. ∆εῖ οὖν, φησὶ, τὴν ἔχθραν λυθῆναι, καὶ καταλλαγῆναι ὑμᾶς τῷ Θεῷ, καὶ τότε δέξασθαι τὸ δῶρον ἐκεῖνο. ∆ιατί δέ φησι, Πέμψω αὐτόν; Τουτέστι, Προπαρασκευάσω ὑμᾶς πρὸς τὴν ὑποδοχήν. Πῶς γὰρ τὸ πανταχοῦ ὂν πέμπεται; Ἄλλως δὲ, καὶ τῶν ὑποστάσεων τὸ διάφορον δείκνυσι. ∆ιὰ δύο δὲ ταῦτα οὕτω φθέγγεται· καὶ ἐπειδὴ οὗτοι δυσαποσπάστως εἶχον, πείθων τοῦ Πνεύματος ἔχεσθαι, καὶ ἵνα αὐτὸ θεραπεύσωσιν. Ἠδύνατο μὲν γὰρ καὶ αὐτὸς ταῦτα ἐργάζεσθαι· ἀλλὰ διὰ