,the ,gospel of ,st4 ,john ,with ,notes ,critical and ,explanatory ,by the ,rev4 ,joseph ,mac,rory1 ,d4,d4 ,professor of ,sacred ,scripture and ,hebrew1 ,maynooth ,college 1 1 4,st4 ,john1 xx4 #ca4 ,browne ,nolan1 ,limited ,dublin #ahig ,,contents ,preface4 ,introduction4 ,i4--,authenticity ,of ,the ,fourth ,gospel4 ,a4--,external ,evidence4 ,b4--,internal ,evidence4 ,,ii4--,author4 ,,iii4--,for ,whom ,written1 ,and ,with ,what ,object4 ,,iv4--,outline ,of ,the ,plan ,of ,the ,gospel4 ,v4--,time ,and ,place ,of ,writing4 ,,vi4--,integrity4 ,,vii4--,language4 ,,viii4--,christ's ,discourses ,in ,the ,gospel4 ,,ix4--,errors ,combated ,in ,the ,gospel4 ,chapter ,i4 ,chapter ,,ii4 ,chapter ,,iii4 ,chapter ,,iv4 ,chapter ,v4 ,chapter ,,vi4 ,chapter ,,vii4 ,chapter ,,viii4 ,authenticity of ,john vii4 #ecviii4 #aa4 ,evidence against ,authenticity4 ,evidence in favour of ,authenticity4 ,conclusion4 ,text4 ,chapter ,,ix4 ,chapter ,x4 ,chapter ,,xi4 ,chapter ,,xii4 ,chapter ,,xiii4 ,chapter ,,xiv4 ,chapter ,,xv4 ,chapter ,,xvi4 ,chapter ,,xvii4 ,chapter ,,xviii4 ,chapter ,,xix4 ,chapter ,,xx4 ,chapter ,,xxi4 ,footnotes ,cover ,art ,transcriber's ,note3 ,the above cover image was produced by the submitter at ,distributed ,proofreaders1 and is being placed into the public domain4 ,nihil ,obstat4 ,,gualterus ,,macdonald1 ,d4,d41 ,censor ,theolog4 ,deputat4 ,,imprimatur4 ,gulielmus1 ,archiep4 ,dublinen41 ,hiberniae ,primas4 ,,preface4 ,it may be well to state briefly the object and plan of the present work4 ,some years ago their ,lordships the ,archbishops and ,bishops of ,ireland decided to lengthen considerably the course of ,sacred ,scripture read in this ,college4 ,as a result of their decision1 all our students are now expected to read the whole of the ,new ,testament with the exception of the ,apocalypse1 together with portions of the ,old ,testament4 ,this change1 while it has the desirable advantage of familiarizing our students with a larger portion of the ,sacred ,text1 obviously renders it impossible that so much time as formerly should be devoted to the study of any one portion4 ,the consequence of this is that it is now impossible for any but the very ablest students to find time to read the longer commentaries1 such as those of ,maldonatus1 ,estius1 and ,a ,lapide4 ,i was not long1 therefore1 in charge of the ,class of ,sacred ,scripture1 when ,i became convinced that it would be useful1 if not necessary1 to provide the students with a more compendious exposition of the portions of ,scripture that they are expected to study4 ,with this object in view1 ,i have not attempted1 in the present work1 to give an exhaustive commentary on the ,fourth ,gospel4 ,such an attempt1 indeed1 would have frustrated my object4 ,i have tried rather1 while omitting nothing of importance1 to introduce nothing unnecessary1 and to observe throughout the utmost consistent brevity4 ,i am prepared to hear that some will consider ,i have passed too lightly over the easier portions of the ,gospel4 ,i can only say1 in reply1 that what ,i have done1 has been done deliberately4 ,where the meaning of ,god's word is sufficiently clear1 ,i consider that it ought to be left to the exercise of the student's intelligence to find it1 and ,i am strongly of opinion that in such cases a commentator may well be excused from interposing his remarks between the reader and the ,sacred ,text4 ,it might seem that the able and learned commentary of ,dr4 ,mac,evilly--the only ,catholic commentary hitherto existing on this ,gospel in the ,english language--would render such a work as the present unnecessary4 ,but the length of ,his ,grace's work1 like the works of ,maldonatus1 ,estius1 and ,a ,lapide1 renders it not wholly adapted to the present conditions of our students4 ,besides1 anyone acquainted with the work of a professor will readily realize how important it is1 and how desirable1 when possible1 that students should possess in handy and permanent form the professor's views4 ,no two men will think alike on all the difficult and intricate questions arising out of the ,gospel of ,st4 ,john2 and while ,i should feel it my duty1 if lecturing on the work of another1 to impose upon the students of my class the necessity of taking notes1 ,i have hope that the present work will to a large extent obviate such a necessity4 ,his ,grace's work will1 no doubt1 continue to be used by many of our students in preference to mine1 and with all of them it will still hold its place as a useful book of reference4 ,the ,latin ,text that ,i have followed is a reprint from the ,latin ,vulgate published at ,turin in #ahhc3 ,biblia ,sacra ,vulgatae ,editionis1 ,sixti ,v4 ,pontificis ,maximi jussu recognita1 et ,clementis ,,viii4 auctoritate edita4 ,editio emendatissima1 ,indicis ,congregationis decreto probata1 et iterum hoc anno evulgata4 ,augustae ,taurinorum1 typis ,hyacinthi ,marietti1 ,,mdccclxxxiii4 ,in only one instance is there a conscious departure from this edition1 and that is in verses #c and #d of the first chapter1 where ,i have returned to the original punctuation of the ,clementine ,edition4 ,the ,english ,text is from the ,rhemish ,new ,testament approved by ,cardinal ,wiseman1 and published by ,burns and ,oates1 ,limited4 ,,maynooth ,,college1 ,ascension ,thursday1 #ahig4 ,,introduction4 ,i4--,authenticity ,of ,the ,fourth ,gospel4 ,that ,st4 ,john the ,apostle is also an ,evangelist1 and author of the fourth ,gospel1 has been the all but unanimous testimony of tradition4 ,if we except the ,alogi 7,st4 ,epiph41 ,haer41 li4 #c1 #d71 heretics of the second century1 who denied the ,johannine authorship1 not on historical1 but on dogmatic grounds1 the authenticity of the ,gospel was unquestioned down to the end of the eighteenth century4 ,since that time1 however1 it has been frequently and variously attacked by the socalled ,rationalists1 whose many views in regard to it may be reduced to one or other of the three following theories3-- #a4 ,the patrons of what is sometimes called the 8partition theory0 hold that1 though the work as a whole cannot be said to be ,st4 ,john's1 still considerable portions of it are his4 ,about the extent of these portions they differ4 ,weisse1 who1 in the year #ahch1 first gave prominence to this theory1 held that the discourses attributed to ,christ in the ,gospel are studies from the pen of ,st4 ,john1 representing what he considered to be the doctrine of ,christ2 and that ,st4 ,john's disciples afterwards set these discourses in their present historical framework1 and thus produced the ,gospel4 ,others1 however1 admit that some portions of the narrative1 as well as the discourses1 are the work of ,st4 ,john4 #b4 ,the ,gospel is in no part the work of ,st4 ,john2 still the historical portions contain valuable traditions derived from that ,apostle4 ,renan1 who holds this view1 says3--8,the fourth ,gospel is not the work of the ,apostle ,john4 ,it was attributed to him by one of his disciples1 about the year #ajj4 ,the discourses are almost wholly fictitious2 but the narrative portions contain valuable traditions1 which reach back in part to the ,apostle ,john407#a7 #c4 ,this1 like the preceding theory1 denies the ,johannine authorship2 but it goes farther than the preceding1 in denying to our ,gospel any historical value4 ,according to this theory1 not only are the discourses spurious1 but the historical portions are wholly unreliable1 and the ,gospel was forged in the latter half of the second century4 ,so ,baur and many others4 ,against these various adversaries there is abundant evidence1 external and internal1 in favour of the authenticity of our ,gospel4 ,a4--,external ,evidence47#b7 #a4 ,the 99,apostolic ,fathers99 do not1 indeed1 quote our ,gospel as the work of ,st4 ,john1 for it was not their custom to name the author from whom they quoted2 but passages are met with in the works of these fathers which are very probably founded upon passages in our ,gospel4 ,compare1 for instance1 with ,john xxi4 #bj1 the words of ,st4 ,clement of ,rome 7 #aja73--8;,john also1 who leaned upon the bosom of our ,lord1 whom the ,lord loved exceedingly0 7,epis4 #a ,de ,virgin1 c4 #f72 or with ,john iii4 #h1 the words of ,st4 ,ignatius of ,antioch 7 #ajg73--8,the ,spirit1 since ,he is born of ,god1 is not deceived1 for ,he knoweth whence ,he cometh and whither ,he goeth0 7,ad4 ,philad4 #g74 ,it would be easy to multiply instances of this kind27#c7 but1 as such coincidences are always more or less inconclusive1 it is more important to note here that ,papias and ,polycarp1 two disciples of ,st4 ,john1 indirectly support the claim of the fourth ,gospel to authenticity4 ,for it is certain that both these writers accepted the ,first ,epistle of ,st4 ,john as his47#d7 ,now1 so great is the similarity of style between our ,gospel and that ,epistle1 and so close the relation between the two1 that we are justified in concluding1 with ,cornely 7,introd4 iii4 #ei1 #c71 that ,papias and ,polycarp1 admitting the one1 probably admitted also the other to be the work of ,st4 ,john4 ,even ,renan admits that 8,the two writings offer the most complete identity of style1 the same terms1 the same favourite expressions40 ,indeed we have now the direct testimony of ,papias in a fragment of his rather recently discovered3 8,quant au silence de ,papias il n'est plus possible d'en tirer un argument contre le quatrime ,evangile4 ,un nouveau fragment de l'vque d',hieropolis1 cit par ,thomasius 7i4 #cdd7 444 temoigne qu'il connaissait l'uvre de l',apotre0 7,didon--,jesus ,christ1 ,introd4 xxviii474 #b4 ,the 99,fathers of the second century99 were thoroughly acquainted with our ,gospel1 and some of them refer to it as the work of ,st4 ,john4 ,thus1 when 99,justin ,martyr99 7 #afg71 in proving the necessity of ,baptism 7,apol4 i4 #fa71 says3 8,for ,christ said3 #8,unless you be born again1 you shall not enter into the kingdom of heaven4' ,now that those born once cannot enter again into the wombs of their mothers1 is clear to all10 there can hardly be a doubt that he had before his mind ,john iii4 #c1 #d4 ,again1 99,tatian991 a disciple of ,st4 ,justin1 actually wrote a ,harmony of the ,four ,gospels1 known as ,tatian's ,diatessaron1 which commenced with the opening words of our ,gospel3 8,in the beginning was the ,word407#e7 ,the 99,muratorian ,fragment991 which contains a list of canonical books1 made not later than #agj ,a4,d41 says3 8,john1 one of the disciples1 7is the author7 of the fourth ,gospel40 99,theophilus99 of ,antioch 7 #ahf71 who was the sixth successor to ,st4 ,peter in the see of ,antioch1 says3--8,these things we are taught by the ,sacred ,scriptures1 and by all inspired by the ,holy ,ghost1 of whom ,john says3 #8,in the beginning was the ,word1' 0 c4 ,finally1 99,irenus99 7 #bjb71 who was ,bishop of ,lyons in ,gaul1 from about the year #ahj1 and who wrote his work1 ,against ,heresies1 probably between #ahj and #aij ,a4,d41 says3--8,afterwards ,john1 a disciple of the ,lord1 who reclined upon ,his breast1 also wrote a ,gospel40 ,this testimony of ,irenus is of very special importance2 for1 besides being a native of ,asia ,minor1 and a bishop in ,gaul1 and thus representing in himself the traditions of both countries1 he was moreover a disciple of ,polycarp1 who was himself a disciple of ,st4 ,john1 so that no one had better opportunities than ,irenus of learning everything connected with the ,apostle4 ,indeed1 so well was our ,gospel known1 and its authority recognised in the second century1 that even the heretics of the time sought the sanction of its authority for their errors4 8,they use that which is according to ,john10 says ,irenus1 speaking of the ,valentinian heretics of the second century 7,iren41 ,haer41 iii4 #aa4 #g74 #c4 ,we abstain from quoting ,fathers of the 99third century991 because it is not denied that they knew our ,gospel1 and acknowledged ,st4 ,john to be the author4 ,even ,strauss 7,leben ,jesu1 #aj1 p4 #dg7 says3 8,it is certain that towards the end of the second century1 the same four ,gospels which we have still1 are found recognised in the ,church1 and are repeatedly quoted as the writings of the ,apostles1 and disciples of the ,apostles1 whose names they bear1 by the three most eminent ecclesiastical teachers--,irenus1 in ,gaul2 ,clement1 in ,alexandria2 and ,tertullian1 in ,carthage40 ,it is undeniable then that before the close of the second century1 the fourth ,gospel was everywhere in the ,church received as the genuine work of ,st4 ,john4 ,this1 we hold1 proves that it must be indeed his work4 ,for he lived on till the end of the first century2 his disciples till the middle1 and their disciples till the end1 of the second century4 ,is it possible then that a spurious work1 produced by some forger in the second century1 could have been everywhere so soon received and recognised as the work of the ,apostle8 ,b4--,internal ,evidence4 #a4 ,the author himself tells us 7xxi4 #bj1 #bd71 that he is 8the disciple whom ,jesus loved1 who also leaned on ,his breast at supper40 ,now according to all the fathers1 8the disciple whom ,jesus loved10 c41 was ,st4 ,john4 ,moreover1 the three most favoured disciples were ,peter1 ,james1 and ,john4 ,they alone were permitted to be present at the raising to life of the daughter of ,jairus 7,mark v4 #cg71 at the transfiguration 7,matt4 xvii4 #a71 and at the agony in the garden 7,matt4 xxvi4 #cg74 ,but ,peter cannot be the writer of our ,gospel1 from whom he is explicitly distinguished 7,john xxi4 #bj72 nor ,james the ,greater1 for1 in the opinion of all1 he had been beheaded by ,herod ,agrippa ,i4 7,acts xii4 #b7 many years before our ,gospel was written4 ,it remains then that the writer must be ,st4 ,john4 ,nor does this argument lose its force1 even though we admit that the last two verses of our ,gospel 7,john xxi4 #bd1 #be7 were not written by ,st4 ,john4 ,for since they have stood in the ,gospel from the beginning1 they must at least be the evidence of a contemporary2 so that we have here either an internal argument or another powerful external one in favour of the ,johannine authorship4 #b4 ,while the ,apostle ,john plays an important part in the other ,gospels1 he is not named even once in the fourth ,gospel4 ,if we had only it1 we should not know that there was an ,apostle of that name4 ,the fair inference then is1 that he himself being the writer1 suppressed his own name through modesty4 ,moreover1 while the other ,evangelists are accustomed1 when they speak of ,john the ,baptist1 to distinguish him from ,john the ,apostle1 our author1 again through modesty1 ignores the ,apostle1 and refers nineteen different times to the ,baptist as ,john without any distinguishing appellative4 #c4 ,the style is just such as we should expect from ,st4 ,john2 the ,greek purer than that of the other ,gospels1 because of the author's long sojourn in ,asia ,minor1 yet not untinged by ,hebraisms because of his earlier life spent in ,palestine4 #d4 ,the whole ,gospel points to its author as one who was intimately acquainted with ,palestine and its customs1 and who had lived and moved among the events he describes47#f7 ,thus the journey from ,cana to ,capharnaum is rightly described as a descent 7,john iv4 #dg1 #ea72 the author is acquainted with the pools of ,bethsaida and ,siloe at ,jerusalem 7,john v4 #b1 ix4 #g71 with the position of the brook of ,cedron in relation to ,jerusalem and the ,mount of ,olives 7,john xviii4 #a71 and with the distance of ,bethany from the ,holy ,city 7xi4 #ah74 ,among ,jewish customs he refers to the manner of purification before meals 7,john ii4 #f71 and to their avoidance of intercourse with ,samaritans 7iv4 #i71 and hints at the objection of their teachers to speak publicly with women 7,john iv4 #bg74 ,he shows1 too1 that he is familiar1 not merely with ,jewish festivals1 but also with their peculiar solemnities 7,john vii4 #b1 #cg71 and the time of their occurrence 7x4 #bb74 ,finally1 he declares himself an eyewitness1 as well where he says3--8,the ,word was made flesh1 and dwelt among us1 and we saw ,his glory0 7,john i4 #ad71 as where he tells us1 8,he that saw it1 hath given testimony 444 and he knoweth that he saith true0 7,john xix4 #ce74 ,,ii4--,author4 ,st4 ,john1 ,apostle1 ,evangelist1 prophet1 and martyr1 was born in ,galilee1 the son of ,zebedee1 a fisherman of some means1 and ,salome1 one of those holy women who ministered to our ,lord during ,his public life1 and stood by ,his cross on ,calvary 7,mark i4 #bj2 ,matt4 iv4 #ba1 xxvii4 #ef2 ,mark xv4 #dj1 xvi4 #a74 ,before his call by ,jesus1 ,john was probably a disciple of the ,baptist1 and it is extremely likely that he was one of the two who at the preaching of their ,master first believed in ,christ 7,john i4 #cg1 and foll474 ,called with his brother ,james1 immediately after ,peter and ,andrew 7,matt4 iv4 #ah1 #ai1 #ba71 he left all things to follow ,christ1 and became the best beloved of all the disciples4 ,with ,peter and his own brother ,james he was permitted to witness the raising to life of the daughter of ,jairus1 and to be present at the transfiguration on ,thabor1 and the agony in ,gethsemane 7,mark v4 #bg2 ,matt4 xvii4 #a2 ,matt4 xxvi4 #cg74 ,he was privileged to recline on his ,master's bosom at the ,last ,supper 7,john xviii4 #bc71 and to him alone was given from the cross the blessed trust of providing for the ,mother of ,god 7,john xix4 #bg74 ,nor did he fail to return love for love4 ,when the ,apostles fled in terror from ,gethsemane 7,mark xiv4 #ej71 ,peter and ,john followed ,jesus into the court of the ,highpriest 7,john xviii4 #ae72 and at the last tragic scene on ,calvary1 our ,evangelist1 brave with the courage begotten of love1 was still close to his ,master 7,john xix4 #bf74 ,after the descent of the ,holy ,ghost1 ,st4 ,john1 with ,st4 ,peter1 took a leading part in establishing the ,church4 ,he and ,peter were the first to suffer imprisonment for preaching the faith of ,christ 7,acts iv4 #b1 #c72 and1 again in company with ,peter1 he was chosen to go down from ,jerusalem1 and confer the ,sacrament of ,confirmation on the converted ,samaritans4 ,how long he remained in ,palestine1 we cannot say with certainty4 ,when ,st4 ,paul went up to the ,council of ,jerusalem1 in #dg ,a4,d417#g7 he found ,st4 ,john there2 but whether our ,apostle had himself gone up specially to the ,council1 or had hitherto confined his preaching to ,palestine1 it seems impossible to say1 for ,st4 ,peter was there too1 though he had been already ,bishop of ,antioch1 and was then ,bishop of ,rome4 ,in addition to the preceding facts gleaned from the ,new ,testament1 we learn from tradition that the saint remained in ,jerusalem till after the ,blessed ,virgin's death 7,niceph41 ,h4 ,e41 ii4 #db72 that he subsequently preached in ,asia ,minor1 and1 probably after the martyrdom of ,st4 ,paul 7#fg ,a4,d471 settled at ,ephesus 7,origen1 apud4 ,euseb41 ,h4 ,e41 iii4 #a74 ,in the reign of ,domitian 7#haif ,a4,d47 he was taken to ,rome1 and thrown into a cauldron of boiling oil1 from which he came forth unhurt 7,tertull41 ,de ,praescr4 #cf747h7 ,he was then banished to the island of ,patmos1 in the ,aegean ,sea1 where he wrote the ,apocalypse2 was liberated on the accession of ,nerva 7#ifih ,a4,d471 and allowed to return to ,ephesus1 where he lived to an extreme old age1 and died in the sixtyeighth year after our ,lord's ,passion 7,jer41 ,advers4 ,jovin1 i4 #ad71 i4e41 about #aja of the ,dionysian era4 ,,iii4--,for ,whom ,written1 ,and ,with ,what ,object4 ,st4 ,jerome tells us that the fourth ,gospel was written for the ,christians of ,asia ,minor1 and at their request47#i7 ,the object or scope of the ,gospel was threefold3-- #a4 ,to prove that ,jesus was the ,son of ,god made man1 and that all supernatural life must come to us through faith in ,his name4 ,hence he tells us in the very beginning that 8the ,word was ,god 444 and the ,word was made flesh1 and dwelt amongst us0 7,john i4 #ad72 and in xx4 #ca3 8,but these are written that you may believe that ,jesus is the ,christ the ,son of ,god1 and that believing you may have life in ,his name40 #b4 ,as connected with the preceding1 indirectly to refute the heresies of the ,cerinthians1 ,ebionites1 and ,nicolaites17#aj7 all of whom erred in regard to either the ,divinity or humanity of ,christ4 ,see below ,,ix41 and ,cornely1 iii41 #fd4 #c4 ,to supplement the three ,synoptic ,gospels4 ,so nearly all the fathers4 ,and1 indeed1 it is perfectly evident that an ,evangelist who is entirely silent regarding the birth1 infancy1 and childhood of our ,lord1 and who introduces ,him abruptly to the reader at the beginning of ,his public life1 cannot have meant to write a complete life of ,christ4 ,and since ,st4 ,john wrote many years after the other ,evangelists1 it is not surprising to find that his work partakes more of a supplemental character than any of the ,synoptic ,gospels4 ,,iv4--,outline ,of ,the ,plan ,of ,the ,gospel4 ,what has just been said regarding the object of the ,gospel will enable us to form a general conception of its plan4 ,it must be carefully borne in mind that ,st4 ,john did not intend to write a ,life of ,christ1 nor to give a general view of ,his teaching1 nor to compile a work on the general history of his own times4 ,his main object was to prove that ,jesus of ,nazareth was the ,son of ,god2 and the various parts of the ,gospel are carefully disposed with a view to this end4 ,out of the vast mass of materials at his disposal 7xxi4 #be2 xx4 #cj7 he selects such incidents1 such miracles and discourses of our ,lord1 as are best suited to the attainment of this special purpose4 ,in accordance with this view1 we subjoin a brief outline of the plan of the ,gospel4 ,i4 #aah4 99,the ,prologue499 ,the ,word in ,his absolute1 eternal ,being2 in ,his relation to creation generally1 and to the spiritual enlightenment and sanctification of man2 ,his incarnation4 ,i4 #ai,,xxi4 #bc4 ,the ,narrative1 which divides itself naturally into two parts3-- 7a7 ,i4 #ai,,xii4 #ej4 ,manifestation of ,christ's ,divinity in ,his ,public ,life-- ,by the testimony of the ,baptist4 ,by the testimony of ,his disciples4 ,by the testimony of ,his miracles4 ,by the testimony of ,his discourses4 7b7 ,,xiii4 #a,,xxi4 #bc4 ,manifestation of ,christ's ,divinity in ,his last discourses1 and in ,his passion1 death1 resurrection1 and risen life4 ,,xxi4 #bd1 #be4 99,the ,epilogue991 in which the beloved disciple testifies that he is the author of the ,gospel1 and that what he has written is true1 though incomplete4 ,v4--,time ,and ,place ,of ,writing4 ,the exact date of our ,gospel is uncertain4 ,one thing is absolutely certain3 that it was written after the other three ,gospels4 ,some have placed it almost as early as #gj ,a4,d42 but the weight of evidence1 external and internal1 places it in the last decade of the first century1 that is to say1 between #ij and #ajj ,a4,d4 ,there is great doubt1 too1 as to the place where it was written4 ,irenus distinctly states that it was written at ,ephesus17#aa7 and many of the fathers are of the same opinion4 ,on the other hand1 a large number of ancient writers hold1 that1 like the ,apocalypse1 it was written in ,patmos4 ,see ,patrizzi1 lib4 i41 cap4 iv41 #hf1 who himself inclines to the latter view4 ,,vi4--,integrity4 ,with the exception of three passages3 v4 #d1 vii4 #ecviii4 #aa1 and the whole of the last chapter1 which have been attacked as interpolations1 the integrity of the fourth ,gospel has not been seriously questioned4 ,these passages we shall examine as they occur1 and there discuss the question of their authenticity4 ,,vii4--,language4 ,it is certain that ,st4 ,john wrote in ,greek4 ,such has been the opinion of all writers1 and it is proved by the fact that he wrote for the ,christians of ,asia ,minor1 whose language we know was ,greek4 ,,viii4--,christ's ,discourses ,in ,the ,gospel4 ,st4 ,john's ,gospel has this peculiarity1 that it is made up1 in great part1 of ,christ's discourses4 ,judging from the attention which the ,evangelist seems to pay to the order of time1 we feel sure that these discourses are reported in the chronological order in which they were delivered4 ,but are they reported in the very words used by ,christ8 ,we feel convinced that they are not4 ,the important heads of doctrine1 such as iii4 #c1 #e1 bearing on baptism2 or vi4 #dh1 #eb1 regarding the ,blessed ,eucharist1 are1 doubtless1 reported in almost7#ab7 the exact words of our ,lord4 ,but the discourses generally we believe to be reported merely in substance4 ,for this was sufficient for the ,evangelist's purpose2 and1 therefore1 we have no reason to suppose a miraculous assistance which would enable him to remember every word4 ,no doubt the ,evangelist had the assistance of inspiration2 but the ,catholic view of inspiration warrants us in believing that in general the ideas only1 and not the words1 were inspired4 ,we thus get rid of the ,rationalist difficulty that the discourses must be fictitious1 because1 they say1 no human memory could retain such long discourses for more than half a century4 ,for in our view it is only the substance of the discourses that is handed down1 and1 even if we abstracted altogether from the assistance given him by inspiration1 it is not difficult to believe that the young and retentive mind of a loving disciple would treasure up and retain the substance of his ,divine ,master's discourses1 aided as it must have been by the fact that these discourses1 besides being the food of his daily meditation1 were doubtless again and again repeated in his apostolic preaching4 ,,ix4--,errors ,combated ,in ,the ,gospel4 ,there is not one of all the many heresies that have arisen regarding the ,person and natures of ,jesus ,christ that may not be refuted from the ,gospel of ,st4 ,john4 ,we intend1 however1 to speak here only of those errors which had already arisen in the time of the ,evangelist1 and against which1 therefore1 his ,gospel was immediately directed4 ,what these were we learn from ,,ss4 ,irenus and ,jerome4 ,the former distinctly says that our ,gospel was directed against the errors of 99,cerinthus991 and of 8those who are called 99,nicolaites990 7see above1 ,,iii4 #b1 note72 while the latter says that it was directed against 99,cerinthus991 and 99other heretics1 especially the ,ebionites9947#ac7 ,it is important for us1 then1 in approaching the study of this ,gospel to understand what was the nature of these errors against which it was directed4 99,cerinthus991 though professing belief in a ,supreme ,being1 held that the world was not made by ,him1 but by an inferior power 7virtus7 distinct from ,him1 and ignorant of ,him4 7#b7 ,that ,jesus was not born of a ,virgin1 but the child of ,joseph and ,mary1 born according to the ordinary course of nature4 7#c7 ,that ,christ 7the ,word7 was quite distinct from ,jesus2 that1 however1 ,he had descended upon ,jesus immediately after the latter's baptism1 and remained with ,him filling ,his soul till shortly before the ,passion2 that then ,christ departed from ,jesus1 who suffered and died a mere man1 while ,christ suffered nothing1 being indeed entirely spiritual and impassible47#ad7 ,the 99,ebionites991 unlike the ,cerinthians1 admitted that the world was created by ,god1 but1 like them1 denied that ,christ was anything but a mere man4 ,they scrupulously observed the ,mosaic ,law1 which they held to be obligatory1 by the observance of which ,jesus had merited to be called ,christ1 and through which every man was able to become a ,christ47#ae7 ,about the doctrine of the 99,nicolaites991 which they claimed to have derived from ,nicolas the ,deacon 7,acts vi4 #e71 we know nothing definite2 but it is generally held that it was akin to that of the ,cerinthians and ,ebionites4 ,among the 8other heretics0 alluded to by ,st4 ,jerome in the passage cited above were1 doubtless1 the 99,simonians99 7followers of ,simon ,magus1 ,acts viii4 #i1 and foll471 and the 99,docetae994 ,the 99,simonians99 agreed with the ,cerinthians in denying that the world was made by ,god1 and that ,jesus was ,god1 and ,st4 ,irenus speaks of them as the originators of the ,gnostic heresy4 8,simoniani a quibus falsi nominis scientia accepit initia40 7,adv4 ,haer41 i4 xxxiii4 #d47 ,the 99,docetae99 7 to seem7 held that ,christ had only the appearance of a human body2 and hence1 that ,his sufferings and death were not real1 but apparent4 ,,chapter ,i4 #aah4 99,the prologue99799#af99799 declares the ,word's eternity1 distinct personality1 and essential unity with ,god2 ,his relations with creation generally1 and with man in particular2 ,his incarnation1 and the fulness of grace1 and perfection of revelation attained through ,him499 #aicd4 99,some of the ,baptist's testimonies to ,christ499 #ceea4 99,circumstances in which ,christ's first disciples were called499 #a4 ,in principio erat ,verbum1 #a4 ,in the beginning was the et ,verbum erat apud ,deum1 et ,word1 and the ,word was with ,deus erat ,verbum4 ,god1 and the ,word was ,god4 #a4 99,in the beginning499 ,these words most probably mean here1 as in ,gen4 i4 #a1 at the beginning of all created things2 in other words1 when time began4 ,their meaning must always be determined from the context4 ,thus we know from the context in ,acts xi4 #ae1 that ,st4 ,peter there uses them in reference to the beginning of the ,gospel4 ,similarly1 the context here determines the reference to be to the beginning of creation2 for ,he who is here said to have been in the beginning1 is declared in verse #c to be the creator of all things1 and must therefore have already been in existence at their beginning4 ,others1 however1 have interpreted the words differently4 ,many of the fathers understood them to mean3 in the ,father1 and took this first clause of v4 #a1 as a declaration that the ,word was in the ,father4 ,but1 though it is quite true to say that the ,word was and is in the ,father 7x4 #ch71 both being consubstantial1 still such does not seem to be the sense of the phrase before us4 ,had ,st4 ,john meant to state this1 surely he would have written3 ,in ,god1 or1 in the ,father1 was the ,word4 ,he names ,god in the next two clauses3 ,and the ,word was with ,god1 and the ,word was ,god4 ,why then should he at the risk of being misunderstood1 refer to ,him in this first clause under another name8 ,besides1 if this first clause stated the ,word's consubstantiality with the ,father1 the third clause3 ,and the ,word was ,god1 would then be tautological4 ,many of the commentators also urge against this view1 that if the first clause meant1 in ,god 7or1 in the ,father7 was the ,word1 the second clause would be merely a repetition4 ,but we cannot assent to this1 since1 as we shall see1 the second clause would add the important statement of the ,word's distinct personality4 ,however1 the view seems to us improbable for the other reasons already stated4 ,others take 8beginning0 here to mean eternity1 so that we should have in this first clause a direct statement of the ,word's eternity4 ,but against this is the fact that 7beginning7 nowhere else bears this meaning1 and can be satisfactorily explained in a different sense here4 ,hence1 as already explained1 8in the beginning0 means3 when time began4 99,was99 771 i4e41 was already in existence4 ,had ,st4 ,john meant to declare that at the dawn of creation the ,word began to exist1 he would have used as he does in verse #c regarding the beginning of the world1 and again in verse #f regarding the coming of the ,baptist4 ,this cannot fail to be clear to anyone who contrasts verses #a1 #b1 #d1 and #i of this chapter with verses #c1 #f1 and #ad4 ,in the former is used throughout in reference to the eternal existence of the ,word27#ag7 in the latter 1 when there is question of the beginning of created things 7#c71 or of the coming of the ,baptist 7#f71 or of the assumption by the ,word of human nature at the incarnation 7#ad74 ,at the beginning of creation1 then1 the ,word was already in existence2 and hence it follows that ,he must be uncreated1 and therefore eternal4 ,st4 ,john's statement here that the ,word was already in existence in the beginning1 is1 accordingly1 equivalent to our ,lord's claim to have existed before the world was 7xvii4 #e71 and in both instances the ,word's eternity1 though not directly stated1 follows immediately4 ,hence we find that the ,council of ,nice and the fathers generally inferred1 against the ,arians1 the eternity of the ,son of ,god from this first clause of verse #a4 8,if ,he was in the beginning10 says ,st4 ,basil 7,de ,div41 ,hom4 xvi4 #hb71 8when was ,he not80 99,the ,word99 7 74 ,st4 ,john here1 as well as in his ,first ,epistle 7i4 #a71 and in the ,apocalypse 7xix4 #ac71 designates by this term the ,second ,divine ,person4 ,that he speaks of no mere abstraction1 or attribute of ,god1 but of a ,being who is a distinct ,divine ,person1 is clear4 ,for this 8,word was with ,god1 was ,god1 was made flesh1 and dwelt amongst us10 and in the person of ,jesus ,christ was witnessed to by the ,baptist 7i4 #a1 #ad1 #ae1 #bi1 #cj74 ,outside the writings of ,st4 ,john there is no clear7#ah7 instance in either ,old or ,new ,testament of this use of the term 4 ,throughout the rest of the ,scriptures its usual meaning is speech or word4 ,what1 then1 we may ask1 led our ,evangelist1 in the beginning of his ,gospel1 to apply this term rather than ,son1 or ,son of ,god1 to the ,second ,divine ,person8 ,why did he not say3 ,in the beginning was the ,son8 ,apart from inspiration1 which1 of course1 may have extended to the suggestion of an important word like the present1 apart also from the appropriateness of the term1 of which we shall speak in a moment1 it seems very probable that ,st4 ,john was impelled to use the term because it had been already used by the heretics of the time in the expression of their errors47#ai7 ,endowed1 too1 as ,st4 ,john was1 like the other ,apostles1 with a special power of understanding the ,sacred ,scriptures 7,luke xxiv4 #df71 and privileged as he had been on many an occasion to listen to the commentaries of ,christ ,himself on the ,old ,testament1 he may have been able1 where we are not1 to see clearly in the ,old ,testament instances in which refers to the ,son of ,god2 e4g41 8,verbo 7 7 ,domini coeli firmati sunt0 7,psalm xxxii4 #f74 ,one thing1 at all events1 is quite plain1 that1 whatever may be said regarding his reason for the application of this term to the ,son of ,god1 ,st4 ,john did not borrow his doctrine regarding the from ,plato or ,philo or the ,alexandrian ,school4 ,for though the term 77 is frequently met with in the writings of both ,plato and ,philo1 yet ,plato never speaks of it as a person1 but only as an attribute of ,god2 and ,philo1 though in our opinion1 he held the distinct personality of the ,word1 yet denied that he was ,god1 or the creator of matter1 which latter ,philo held to be eternal4 ,as to the ,alexandrian ,school1 to which ,philo belonged1 and of whose doctrines he is the earliest witness1 there is not a shadow of foundation for saying that any of its doctors held the same doctrine as ,st4 ,john regarding the ,divine ,word4 ,from the teaching of ,christ1 then1 or by inspiration1 or in both ways1 our ,evangelist received the sublime doctrine regarding the with which his ,gospel opens4 ,having now inquired into the origin of the term as applied to the ,son of ,god1 and having learned the source whence ,st4 ,john derived his doctrine regarding this ,divine ,word1 let us try to understand how it is that the ,son of ,god could be appropriately referred to as 99the ,word99 7 74 ,many answers have been given1 but we will confine ourselves to the one that seems to us most satisfactory4 ,we believe1 and profess in the ,athanasian ,creed 7,filius a ,patre solo est non factus1 nec creatus1 sed genitus71 that the ,son is begotten by the ,father2 and it is the common teaching that ,he is begotten through the ,divine intellect4 ,now1 this mysterious procession of the ,son from the ,father through the intellect1 is implied here in ,his being called the ,word4 ,for1 as our word follows1 without passion or carnal feeling1 from our thought1 as it is the reflex of our thought1 from which it detracts nothing1 and which it faithfully represents2 so1 only in an infinitely more perfect way1 the ,son of ,god proceeded1 without passion or any carnal imperfection1 through the intellect of the ,father1 detracting nothing from ,him who begot ,him1 being the image of the ,father1 8the figure of ,his substance40 7,heb4 i4 #c47 8,verbum proprie dictum10 says ,st4 ,thomas1 8in ,divinis personaliter accipitur1 et est proprium nomen personae filii1 significat enim quamdam emanationem intellectus4 ,persona autem quae procedit in ,divinis secundum emanationem intellectus1 dicitur filius1 et hujusmodi processio dicitur generatio0 7,st4 ,thom41 #a ,qu4 #cd1 a4 #b c47 99,and the ,word was with ,god99 7 74 here signifies not motion towards1 but a living union with1 ,god47#bj7 ,god refers not to the ,divine ,nature1 but to the ,divine ,person of the ,father 7see #a ,john i4 #b72 otherwise the ,verbum would be unnecessarily and absurdly said here to be with ,himself1 since ,he is the ,divine ,nature terminated in the ,second ,person4 ,many commentators are of opinion that the use of 7with71 and not 7in71 proves that the ,verbum is not a mere attribute of the ,father1 but a distinct ,person4 ,so ,chrys41 ,cyril1 ,theophy41 ,a ,lap41 ,patrizzi1 ,m',evilly4 99,and the ,word was ,god499 ,as our ,english version indicates1 99,word99 is the subject of this clause1 ,god the predicate1 for in the ,greek has the article1 wants it2 and besides1 as appears from the whole context1 ,st4 ,john is declaring what the ,word is1 not what ,god is4 ,a desire to begin this clause with the last word of the clause preceding--a favourite construction with ,st4 ,john 7see verses #d and #e7--may have led to the inversion in the original4 ,or the inversion may have been intended to throw the ,divinity of the ,word into greater prominence by placing the predicate before the verb4 ,some1 like ,corluy1 refer 99,god991 in this third clause1 to the ,divine ,nature1 which is common to the three ,divine ,persons2 others1 as ,patrizzi1 to the ,divine ,nature as terminated in the ,second ,divine ,person4 ,we prefer the latter view1 but in either interpretation we have in this clause a declaration of the ,divinity of the ,word1 a proof that cannot be gainsaid of ,his essential unity with the ,father4 ,nor does the absence of the ,greek article before 8,god0 in this third clause1 when taken in conjunction with its presence in the second1 imply1 as the ,arians held1 that the ,word is inferior to the ,father4 ,for our ,evangelist certainly refers sometimes to the supreme ,deity without using the article 7i4 #f1 #ab1 #ah72 and the absence of the article is sufficiently accounted for in the present case by the fact that is a predicate standing before the copula47#ba7 #b4 ,hoc erat in principio apud #b4 ,the same was in the ,deum4 beginning with ,god4 #b4 99,the same was in the beginning with ,god994 ,to emphasize the three great truths contained in verse #a3 namely1 the ,word's eternity1 ,his distinct personality1 and essential unity with the ,father1 they are repeated in verse #b4 ,the same1 that is1 this ,word who is ,god1 was in the beginning1 and was with ,god4 ,various attempts have been made by the ,unitarians to escape the invincible argument for a ,second ,divine ,person which these opening verses of our ,gospel contain4 ,thus1 they put a full stop after the last 8erat0 of verse #a2 and1 taking the words in the order in which they occur in the ,greek and ,latin1 make the sense of the third clause3 ,and ,god was4 ,then they join 8verbum10 the last word of verse #a1 with verse #b3 ,this ,word was in the beginning with ,god4 ,but even if we granted to the ,unitarians this punctuation of the verses1 the sense of the third clause would still be that the ,word was ,god1 and not that ,god existed4 ,for 8,deus0 7 without the article71 in the beginning of the third clause ought still to be regarded as the predicate1 with 8verbum0 of the preceding clauses as the subject4 ,this follows not merely from the absence of the ,greek article already alluded to1 but also from the absurdity of the ,unitarian view1 which supposes that ,st4 ,john thought it necessary1 after telling us that the ,word was with ,god1 to tell us that ,god existed6 ,others have tried to explain away the text thus3 ,at the beginning of the ,christian dispensation the ,word existed1 and the ,word was most intimately united to ,god by love4 ,but1 primum1 they have still to explain how this ,word is declared ,creator in verses #c and #aj2 secundum1 the statement in verse #ad3 8,and the ,word was made flesh10 implies transition of the ,word to a state different from that in which ,he existed 8in the beginning20 but the time of the transition is just the commencement of the ,christian dispensation1 which cannot1 therefore1 be the time referred to in verse #a as 8the beginning40 #c4 ,omnia per ipsum facta sunt3 #c4 ,all things were made by et sine ipso factum est nihil1 him3 and without him was made quod factum est1 nothing that was made4 #d4 in ipso vita erat1 et vita #d4 ,in him was life1 and the erat lux hominum3 life was the light of men4 #c4 ,st4 ,john passes on to the relations of the ,word with creatures4 99,all things99 7 1 #a ,cor4 viii4 #f1 ,col4 i4 #af74 ,the passages indicated1 as well as verse #aj of this chapter3 the world was made by ,him1 make it clear that the ,son of ,god created all things4 ,nor could this doctrine be more plainly stated than in the words before us3 ,all things were made by ,him1 c4 ,how absurd1 then1 is the ,socinian view1 according to which ,st4 ,john merely tells us here that all ,christian virtues were introduced1 and the whole moral world established by ,christ6 99,were made99 1 i4e41 got their whole being from ,him1 and not merely were fashioned by ,him from preexisting matter4 ,the ,cerinthian theory1 that the world was made by an inferior being1 is here rejected4 99,by ,him99 7 74 ,we are not to suppose that the ,word was an instrument in the hands of the ,father1 or inferior to the ,father1 as the ,arians held4 ,the preposition 7per7 is often used in reference to a principal efficient cause4 ,thus1 ,st4 ,paul says of the ,father3 ,god is faithful1 by whom 7 7 you are called unto the fellowship of ,his ,son1 ,jesus ,christ1 our ,lord 7#a ,cor4 i4 #i4 ,see also #a ,cor4 i4 #a1 #b ,cor4 i4 #a1 ,gal4 iv4 #bg1 ,heb4 ii4 #aj47 ,and since our ,evangelist has just declared in verse #a the ,word's divinity1 and knew ,him to be one with the ,father 7x4 #cj71 it cannot be implied here that the ,word is inferior to the ,father4 ,some commentators hold that there is no special significance in the use here of the preposition 1 while others see in it an allusion to the fact that the ,son proceeds from the ,father1 and derives from ,him ,his creative power4 ,according to these1 creation is from the ,father1 but through the ,son1 because the ,son has received ,his creative power1 together with ,his essence1 from the ,father and is not1 therefore1 like the ,father1 8principium sine principio40 ,others think that since all things were created according to the ,divine idea1 i4e41 according to the ,divine and eternal wisdom1 and since the ,word is that wisdom1 therefore all things are rightly said to have been created through the ,word4 ,so ,st4 ,thomas on this verse3--8,sic ergo ,deus nihil facit nisi per conceptum sui intellectus1 qui est sapientia ab aeterno concepta1 scilicet ,dei ,verbum1 et ,dei ,filius2 et ideo impossibile est quod aliquid faciat nisi per ,filium40 ,in this view1 which seems to us the most probable1 though like all the ,divine works that are 8ad extra10 i4e4 do not terminate in ,god ,himself1 creation is common to the ,three ,divine ,persons1 yet1 for the reason indicated1 it is rightly said to be through the ,son4 99,and without him was made nothing99 7 not anything1 emphatic for nothing7 99that was made99 7,gr43 hath been made74 ,by a ,hebrew parallelism the same truth is repeated negatively3 all things were made by ,him1 and nothing was made without ,him4 ,to this negative statement1 however1 there is added1 according to the method of pointing the passage common at present1 an additional clause which gives us the meaning3 nothing was made without ,him1 of all the things that have been made4 ,this restrictive clause may then be understood to imply that1 together with the ,word1 there was something else uncreated1 that is to say 7besides the ,father1 whose uncreated existence would be admitted by all7 the ,holy ,ghost also4 ,in this way after the ,macedonian heresy arose in the middle of the fourth century1 and blasphemously held that the ,word had made the ,holy ,ghost1 because without ,him was made nothing1 many of the ,fathers replied3 ,nothing was made without the ,word1 of the things that were made2 but the ,holy ,ghost was not made at all1 and is therefore not included among the things made by the ,word4 ,however1 this restriction is not necessary to defend the ,divinity of the ,holy ,ghost4 ,even though we understand it to be stated absolutely that nothing was made without the ,son1 no difficulty can follow2 for the ,holy ,ghost was not made 771 but was 77 from all eternity1 as is clearly implied elsewhere4 ,john xvi4 #ac1 #ad4 ,on dogmatic grounds1 therefore1 there is no necessity for connecting3 ,quod factum est1 in the end of verse #c1 with the preceding4 ,and1 as a matter of fact1 all the writers of the first three centuries seem to have connected these words with verse #d17bb7 and it appears to us very likely1 that it was because of the ,macedonian heresy they began to be connected with verse #c4 ,st4 ,chrysostom certainly is very strong in connecting them with verse #c1 but the reason is because the heretics of the time were abusing the other connection to support their errors4 8,for neither will we10 he says1 8put a full stop after that #8nothing1' as the heretics do0 7,chrysostom on ,john1 ,hom4 v74 ,we must not1 however1 conclude1 from this remark of ,st4 ,chrysostom that it was the heretics alone who did so2 for1 as we have said already1 such was the ordinary way of connecting the clauses during the first three centuries2 and it is supported not only by the ,fathers1 but by the oldest ,latin ,,mss41 and by some of the oldest ,greek ,,mss4 ,and even after the ,macedonian heretics had abused this passage to blaspheme the ,holy ,ghost1 the old pointing1 or to speak more correctly the old method of connecting the clauses1 remained the more common47#bc7 ,not only did ,cyril of ,alexandria1 and ,augustine1 and ,venerable ,bede1 and ,st4 ,thomas1 and a host of others read in this way1 but ,maldonatus1 who himself prefers the connection in our ,english version3 8,without ,him was made nothing that was made10 admits that the usage of his time was against him1 and that it was then the practice to put a full stop after 8nothing03 8,without ,him was made nothing40 ,nor can the ,sixtine or ,clementine edition of the ,vulgate be appealed to in favour of our present pointing4 ,as a matter of fact1 the ,sixtine edition rejected it1 printing thus3 8,et sine ipso factum est nihil3 quod factum est in ipso vita erat20 while the ,clementine ,bible left the matter undecided by printing thus3 8,et sine ipso factum est nihil1 quod factum est1 in ipso vita erat10 c4 ,we cannot1 therefore1 understand to what ,roman ,bibles ,a ,lapide refers when he says that the ,bibles corrected at ,rome connect thus3 8,and without ,him was made nothing that was made40 ,we think it extremely probable1 then1 that the words3 ,quod factum est 7that was made1 or1 as we shall render in our interpretation2 what was made71 standing at present in the end of verse #c1 are to be connected with verse #d4 ,some may be inclined to blame us for departing from what is at present the received connection of the words in such a wellknown passage as this4 ,let us1 therefore1 sum up briefly the evidence that has forced us1 we may say reluctantly1 to connect the words with verse #d4 #a4 ,though ,maldonatus tries to throw doubt upon the fact1 this is the connection adopted by practically all1 if not all1 the ,fathers and other writers of the first three centuries1 and by the majority of writers afterwards down to the sixteenth century4 #b4 ,it is supported by the oldest ,,mss4 of the ,vulgate1 and1 what is more remarkable1 by some of the oldest ,greek ,,mss41 notwithstanding the fact that ,st4 ,chrysostom was against it4 #c4 ,the parallelism in the verse is better brought out3 ,all things were made by ,him1 and without ,him was made nothing4 #d4 ,if ,quod factum est were intended to be connected with the preceding1 the clause would be certainly unnecessary1 and apparently useless1 because it is plain without it that the ,evangelist is speaking of what was made1 and not including any uncreated ,being1 like the ,father or the ,holy ,ghost4 ,we prefer1 then1 to connect3 ,quod factum est1 with what follows4 ,but it still remains for us to inquire in what way precisely the connection is to be made1 for various views have been held upon the subject4 99,a499 ,some connect thus3 ,what was made in 7i4e4 by7 ,him1 was life1 and the life was the light of men4 99,b499 ,others thus3 ,what was made was life in ,him1 and the life was the light of men4 99,c499 ,others again1 adopting the same punctuation as in the preceding1 but understanding differently3 ,what was made in it was the ,life1 and the ,life was the ,light of men4 ,the last seems to us the correct view4 ,for 99,a99 is improbable1 inasmuch as it either declares all things to have life1 or implies that though what was made by the ,word had life1 yet there were other things wanting life1 which proceeded1 as the ,manichaeans held1 from the evil principle4 ,nor can we accept 99,b991 even as explained by ,st4 ,augustine in the sense that all created things are in the mind of ,god1 as the house before building is in the mind of the architect2 and that being in the mind of ,god they are ,god ,himself1 and 8life in ,him40 ,for though this is in a certain sense true1 yet it seems to us unnatural to suppose that ,st4 ,john here1 in this sublime exordium1 thinks it necessary or useful to tell us that the archetypes of created things lived in the ,divine ,mind4 99,c99 then appears to us to be the more probable view regarding the passage3 8,what was made1 in it was the ,life20 or1 more plainly3 8,in that which was made was the ,life20 for here1 as elsewhere1 ,st4 ,john begins with the relative 7see i4 #de1 #a ,john i4 #a72 so that1 in this view1 the ,evangelist after telling us the relations of the ,word to all things at their beginning3 8,all things were made by ,him1 and without ,him was made nothing10 now goes on to point out ,his relations to them after their creation3 first1 ,his relations with things generally3 8,in that which was made was the ,life10 then his relations with man in the supernatural order3 8,and the ,life was the ,light of men40 #e4 ,adopting this view as to the connection between verses #c and #d1 ,st4 ,cyril of ,alexandria thus explains3 8,the ,life 7 71 that is to say1 the ,onlybegotten ,son of ,god1 was in all things that were made4 ,for ,he1 being by nature life itself1 imparts being1 and life1 and motion to the things that are 444 ,in all things that were made was the ,life1 that is1 the ,word which was in the beginning4 ,the ,word1 being essential life1 was mingling ,himself by participation with all existing things40 ,if it be objected to this interpretation that the first of verse #d1 not having the article1 cannot mean the ,eternal ,life1 i4e4 the ,divine ,word1 we reply that ,st4 ,cyril1 one of the greatest of the ,greek ,fathers1 thought differently2 and moreover1 that very many of the commentators who are against us in the interpretation of this passage1 are yet with us in referring here to the uncreated life of the ,divine ,word4 ,but if we follow what is at present the common punctuation1 and read3 8,in ,him was life10 this is commonly interpreted to mean that the ,word is the source of supernatural life to man4 ,s4 ,amb41 ,s4 ,ath41 ,tol41 ,mald41 ,a ,lap41 ,patr41 ,beel4 ,but this view is not without difficulty4 ,for1 first1 if it be merely meant that life comes to man through the ,word1 we might rather expect that the preposition of the preceding verse would have been retained4 ,secondly1 if there be question here of the ,word as the life of man1 how is it that it is only in the next clause that man is first mentioned8 ,surely1 if the opinion we are considering were correct1 we should rather expect ,st4 ,john to have written3 8,in ,him was the life of man1 and the life was the light40 ,for these reasons1 and because of what we have stated already in favour of connecting 8,quod factum est0 with what follows1 we prefer to understand this passage1 with ,st4 ,cyril1 as a statement that the ,word1 the ,essential ,life1 was present in all things1 conserving them in existence4 99,and the ,life was the ,light of men499 ,in our view the meaning is that the ,word1 the ,life1 who conserved all things in existence1 was1 moreover1 in the case of men1 their ,light--the source and author of their faith4 ,hence1 we suppose ,st4 ,john1 after referring to the creation of all things1 in verse #c1 and the conservation of all things1 in the beginning of verse #d1 to pass on now in the end of verse #d to speak of that new creation that is effected in man by means of a spiritual illumination3 8,all things were made by 7or through7 ,him1 and without ,him was made nothing4 ,in that which was made was the ,life1 and the ,life was the ,light of men40 ,those who interpret the beginning of the verse to mean that the spiritual life of man comes through the ,word1 take the present clause as explaining how that was so1 how the ,word was the ,life2 namely1 inasmuch as ,he was the ,light4 ,he was the source of our life of grace here and glory hereafter1 inasmuch as ,he was the source of our light1 that is to say1 our faith4 ,and some of them1 as ,patrizzi1 hold that the order of the terms in this clause is inverted1 and that we should read3 8the light of men was the life10 8light of men0 being the subject4 ,maldonatus tells us that almost all writers before his time understood 8light of men0 in reference to the light of reason4 ,however1 this view is now generally abandoned1 and rightly1 for that man owed his reason to the ,word has been already implied in verse #c3 8,all things were made by ,him40 ,besides1 the 8light0 of this fourth verse is doubtless the same as that of verse #e1 which men did not receive1 and of verse #g1 to which the ,baptist was to bear witness4 ,but in neither of the latter verses can there be question of the light of reason2 hence1 neither is there in verse #d4 ,the meaning1 then1 is that ,he who was the preserver of all things was moreover the source of the spiritual light of men4 #e4 ,et lux in tenebris lucet1 #e4 ,and the light shineth in et tenebrae eam non darkness1 and the darkness did comprehenderunt4 not comprehend it4 #f4 ,fuit homo missus a ,deo1 cui #f4 ,there was a man sent from nomen erat ,johannes4 ,god1 whose name was ,john4 #e4 99,and the light shineth499 ,the meaning is1 that the ,word1 as the source and author of faith1 was always1 as far as in ,him lay1 enlightening men4 99,shineth99--the present tense is used1 though the latter part of the verse shows that the past also is meant3 8,the light shineth in the darkness1 and the darkness did not comprehend it40 ,probably the ,evangelist avoids using the past tense1 lest it might be inferred that the ,word had ceased to shine4 ,besides1 the present is more appropriate1 seeing that1 in the sense explained1 the ,word shines throughout all time4 ,from the beginning the ,word shone1 as far as in ,him lay4 ,if men generally were not enlightened1 it was their own fault4 ,but all who were saved from the beginning1 were saved through faith1 and no one ever received the gift of faith except in view of the merits of the ,word ,incarnate4 8,nulli unquam contigit vita nisi per lucem fidei1 nulli lux fidei nisi intuitu ,christi0 7,st4 ,august47 99,the darkness99 is man shrouded in unbelief4 ,see ,luke i4 #gi1 ,eph4 v4 #h4 99,and the darkness did not comprehend it4997#bd7 ,as we have just said1 the meaning is1 that unbelieving men refused to be enlightened4 ,ordinarily1 indeed1 light cannot shine in darkness without dispelling it2 but in this case the darkness was man1 a free agent1 capable of rejecting the light of faith through which the ,eternal ,word was shining4 ,in telling us that men refused to be enlightened1 the ,evangelist is stating what was the general rule1 to which at all times there were noble exceptions4 #f4 ,the correct rendering of the ,greek text is3 99,there came99 77 99a man1 sent by ,god1 whose name was ,john994 ,this reference to the ,baptist in the middle of this sublime exordium is surprising1 and has been variously accounted for4 ,some think that our ,evangelist1 after having treated of the ,divinity of the ,word1 merely wishes1 before going on to speak of the incarnation1 to refer to the precursor4 ,but it seems most probable that the ,evangelist wished to remove at once the error of those who1 impressed by the austerity and sanctity of the ,baptist's life1 had looked upon him as the ,messias4 ,if any of them still remained at the time when ,st4 ,john wrote1 or should arise afterwards1 they are here told that the ,baptist1 though having his mission from ,heaven1 was only a man intended to bear witness to ,christ4 ,thus the superior excellence of ,christ is thrown into relief from the fact that a great saint like the ,baptist was specially sent by ,heaven to be ,his herald4 ,the reference in this verse is to the ,baptist's coming into the world1 at his conception1 rather than to the beginning of his preaching1 for at the moment of his conception1 he came1 sent by ,god to be the herald of ,christ4 ,see ,luke i4 #acag4 99,john99 is the same name as ,jochanan 771 which is itself a shortened form of ,jehochanan ,jehovah hath had mercy4 ,this name was appointed for the ,baptist1 before his conception1 by the ,archangel ,gabriel1 ,luke i4 #ac4 #g4 ,hic venit in testimonium1 #g4 ,this man came for a ut testimonium perhiberet de witness1 to give testimony of lumine1 ut omnes crederent per the light1 that all men might illum3 believe through him4 #h4 ,non erat ille lux1 sed ut #h4 ,he was not the light1 but testimonium perhiberet de was to give testimony of the lumine4 light4 #i4 ,erat lux vera1 quae #i4 ,that was the true light1 illuminat omnem hominem which enlighteneth every man venientem in hunc mundum that cometh into this world4 #g4 ,this man came for witness1 namely1 in order that he might bear witness of the light1 that is to say1 the ,incarnate ,word1 to the end that through him all might believe in the ,word4 #h4 99,he was not the light99 7 71 that is1 he was not the great uncreated light which enlighteneth all men2 though1 in his own way1 the ,baptist too was a light1 nay1 as ,christ ,himself testified 8the lamp that burneth and shineth40 7v4 #ce74 depends on 7he came71 which is to be understood from the preceding verse4 #i4 99,that was the true light99 7or1 there was the true light71 99which enlighteneth every man that cometh into this world994 ,the ,greek of this verse may be construed and translated in three different ways3--#a4 ,by connecting with 3 ,the true light1 which enlighteneth every man1 was coming into this world4 #b4 ,by taking as a nominative agreeing with 3 ,there was the true light which at its coming into the world1 enlighteneth every man 7iii4 #ai47 #c4 ,by connecting with 1 as in the ,vulgate and our ,english version4 ,this is far the most probable view4 ,in favour of it we have all the ,latin ,fathers1 all the ,greek ,fathers except one1 and all the ancient versions4 ,besides1 is thus connected with the nearest substantive with which it agrees in form4 ,add to this that the second opinion1 the more probable of the other two1 would seem to signify that the ,word was not a light to all men before ,his coming1 but only at ,his coming2 and this1 as we have explained above on verse #e1 is false4 ,the meaning1 then1 is that the ,word was the true1 i4e4 the perfect light1 and as far as in ,him lies enlighteneth at all times every man that cometh into this world1 be he ,jew or ,gentile4 99,that cometh into this world991 is in our view a ,hebrew form of expression equivalent to3 that is born4 ,it is used only here in the ,new ,testament1 but 8to be born0 was commonly expressed by ,jewish ,rabbins by 7to come into the world74 #aj4 ,in mundo erat et mundus #aj4 ,he was in the world1 and per ipsum factus est1 et the world was made by him1 and mundus eum non cognovit4 the world knew him not4 #aj4 99,he was in the world499 ,the ,word1 not the light1 is the subject here1 as is proved by the masculine pronoun towards the end of the verse4 ,it is disputed to what presence of the ,word in the world there is reference here4 ,almost all the ,fathers understood the reference to be to the presence of the ,word in the world before the incarnation4 ,according to this view1 which is held also by ,a ,lapide1 the ,word was in the world1 in the universe1 conserving what ,he had created1 8sustaining all things by the word of ,his power0 7,heb4 i4 #c74 ,god is everywhere present by ,his essence1 by ,his knowledge1 and by ,his power2 but it is of the latter presence1 which could be known1 that the view we are considering understands this clause4 ,maldonatus1 though he admits that the ,fathers are against him1 holds that the reference is to the mortal life of the ,word ,incarnate4 ,he argues from the fact that the world is blamed1 in the next clause1 for not having known the ,word2 but knowledge of the ,word was impossible before the incarnation4 ,it was possible indeed to know there was a ,god1 but impossible to know the ,second ,divine ,person1 the ,word4 ,whatever may be thought of the probability of this second view1 the arguments ordinarily adduced against it1 from the use of the imperfect 8erat0 77 and from the alleged fact that all the preceding verses refer to the ,word before ,his incarnation1 have no weight4 ,for the imperfect may be used not in reference to ,christ's existence before ,his incarnation1 but to show that ,he not merely appeared among men1 but continued to dwell for a time among them2 and the statement that everything before this verse refers to the ,word before ,his incarnation1 cannot be sustained4 ,for the 8,light0 to which the ,baptist came to bear witness 7v4 #g7 was not the ,word before ,his incarnation1 but the ,word ,incarnate1 as is evident4 ,according to this second opinion1 verse #aa3 ,he came unto ,his own1 and ,his own received ,him not1 merely emphasizes the ingratitude of the world towards the incarnate ,word by showing that ,he was rejected even by ,his own chosen people4 99,and the world was made by him1 and the world knew him not499 ,those who interpret the first clause of this verse of the existence of the ,word in the world before the incarnation1 understand the world to be blamed1 in the remainder of the verse1 for its ignorance of its ,creator4 ,the world is not blamed1 they say1 for not knowing the ,word as the ,second ,divine ,person1 for such knowledge it could not have gathered from the works of creation1 but for not knowing ,god 7,rom4 i4 #bj71 who is one in nature with the ,word4 ,those who interpret the first part of the verse of the presence of ,christ on earth during ,his mortal life1 hold that in the remainder the world is blamed for not recognising the ,word ,incarnate as the ,son of ,god1 and ,second ,divine ,person4 ,the meaning of the whole verse then1 in this view1 is3 that though the ,son of ,god1 who created the world1 deigned to live among men1 yet they refused to recognise ,him as ,god4 #aa4 ,in propria venit1 et sui #aa4 ,he came unto his own1 and eum non receperunt4 his own received him not4 #aa4 99,he came unto his own499 ,it is clear from what we have said on the preceding verse1 that some take this to be the first reference to the presence on earth of the ,word ,incarnate2 while others regard it as merely repeating the idea of the preceding verse1 with the additional circumstance that even ,his own refused to recognise ,christ4 ,some few have held that the reference here is to the transient coming of the ,word in the apparitions of the ,old ,testament4 ,but all the ,fathers understood the verse of the coming of the ,word as man1 and the verses that follow prove their view to be correct4 99,his own99 is understood by many of ,his own world1 which ,he had created2 but we prefer to take it as referring to ,his own chosen people1 the ,jews4 8,verbum inter ,judos veniens1 natumque ex gente ,judorum1 quos sibi ,deus elegerat in populum peculiarem 7,deut4 xiv4 #b7 percommode dicitur venisse atque ipsi ,judaei ,verbo esse dicuntur10 ,patriz4 99,and his own received him not499 ,that is to say1 believed not in ,him1 but rejected ,him4 ,this was the general rule1 to which1 of course1 there were exceptions1 as the following verse shows4 ,these words together with the two following verses1 we take to be a parenthetic reflexion on the reception ,christ met with1 and the happy consequences to some4 #ab4 ,quotquot autem receperunt #ab4 ,but as many as received eum1 dedit eis potestatem him1 he gave them power to be filios ,dei fieri1 his qui made the sons of ,god1 to them credunt in nomine eius4 that believe in his name4 #ac4 ,qui non ex sanguinibus1 #ac4 ,who are born1 not of neque ex voluntate carnis blood1 nor of the will of the neque ex voluntate viri1 sed flesh1 nor of the will of man1 ex ,deo nati sunt4 but of ,god4 #ab4 ,there were some1 however1 who believed in ,him1 or1 according to the ,hebraism1 in ,his name1 and to these1 whether ,jews or ,gentiles1 ,he gave power to become adopted children of ,god4 ,that is to say1 after they had cooperated with ,his grace and believed1 ,he mercifully gave them further grace whereby they could be justified1 and thus be ,god's adopted children4 ,the last words of this verse3 99,to them that believe in ,his name991 explain what is meant in the beginning of the verse by receiving ,him4 #ac4 ,some commentators have found great difficulty in this verse1 because they supposed that those who in the preceding verse are said to have got the power to become children of ,god are here said to have been already born of ,god4 ,but the difficulty vanishes1 it seems to us1 if verse #ac be taken as explaining not what those who believed were before they became sons of ,god1 but the nature of the filiation1 to which those who believed got power to raise themselves4 ,it is not faith that makes them sons of ,god1 but through faith 7not as a meritorious cause1 but as a condition7 they attained to charity1 which made them children of ,god4 ,this too is all that is meant in #a ,jn4 v4 #a4 ,it is not meant that by believing they are eo ipso1 through faith alone1 sons of ,god4 ,faith1 as the ,council of ,trent lays down1 is the root of justification1 but it is not the formal nor even the meritorious cause of justification2 it is a condition 8sine qua non40 ,and just as ,st4 ,paul attributes justification to faith without meaning that it is of itself sufficient1 so ,st4 ,john 7#a ,john v4 #a7 attributes to faith ,divine sonship without meaning that it comes from faith alone4 ,see ,decrees of the ,council of ,trent1 ,sess4 vi4 ,chap4 vi4 and viii4 ,the meaning of the two verses1 according to this view1 is1 that as many as received ,christ by believing in ,him1 got power to become children of ,god1 children who were born 77 not of bloods17#be7 nor of the will of the flesh1 nor of the will of man1 but of ,god4 ,thus verse #ac explains that these sons of ,god were born not in a carnal but in a spiritual manner4 8,tria hic de generatione humana sic exponit ,st4 ,thomas3 ex sanguinibus1 ut ex causa materiali2 ex voluntate carnis17#bf7 ut ex causa efficiente quantum ad concupiscentiam 7in qua est voluntas sensitiva72 ex voluntate viri1 ut ex causa efficiente intellectuali 7libere actum conjugalem perficiente740 ,corl4 ,to be born of ,god1 implies that we are transferred into a new life wherein we become in some sense partakers of the ,divine nature 7#b ,pet4 i4 #d74 ,through the seed of ,divine grace we are begotten anew and raised to this higher life4 #ad4 ,et ,verbum caro factum est1 #ad4 ,and the ,word was made et habitavit in nobis3 et flesh1 and dwelt among us 7and vidimus gloriam eius1 gloriam we saw his glory1 the glory as quasi ,unigeniti a ,patre1 it were of the onlybegotten plenum gratiae et veritatis4 of the ,father7 full of grace and truth4 #ad4 ,after the reflexion in verses #ab and #ac on the way ,christ was received by men1 the ,evangelist now states the manner in which ,he came2 namely1 by taking human nature4 ,according to some1 the first 8and0 is equivalent to 8for40 8,after ,he had said that those who received ,him are born of ,god and sons of ,god1 ,he adds the cause of this unspeakable honour1 namely1 that the ,word was made flesh40 7,st4 ,chrys474 ,others1 however1 think that 8and0 has merely its ordinary conjunctive force4 ,note that 1 not mentioned since verse #a1 is again named1 for emphasis1 and to put it beyond doubt or cavil that it is the same ,eternal ,god of verse #a who is declared to have become man in verse #ad4 99,flesh99 is a ,hebraism for man4 ,see also ,gen4 vi4 #ab2 ,isai4 xl4 #e2 ,ps4 lv4 #e2 ,john xvii4 #b4 ,probably it is used here specially against the ,docetae1 heretics who denied that ,christ had really taken flesh1 which they contended was essentially polluted and corrupt4 8,docetae discernebant in homine tria principia 1 1 et vel 4 ,duo priora habebant ut essentialiter polluta1 cum quibus ideo ,verbum hypostatice uniri non posset4 ,st4 ,joannes haec tria ,verbi hypostasi fuisse unita docet1 hoc loco2 1 ,john xii4 #bg2 1 xi4 #cc2 xiii4 #ba2 xix4 #cj10 ,corluy1 p4 #dj1 note4 99,and dwelt499 ,many think1 with ,st4 ,chrysostom and ,st4 ,cyril1 that the ,greek verb used is employed specially to indicate that the ,word did not cease to be ,god when ,he became man1 but dwelt in ,his humanity as in a tent among men4 99,and we saw499 ,the ,greek verb signifies to behold with attention4 ,we beheld not merely ,his human nature present among us1 but we beheld ,his glory as in the transfiguration1 ,matt4 xvii4 #a1 and ascension1 ,acts i4 #i1 #aa4 ,for glory1 the ,greek word is 1 the solemn ,scriptural term for the glorious majesty of ,god4 99,the glory as it were99 7quasi1 ,gr4 7 of the onlybegotten2 i4e41 glory such as was becoming the onlybegotten1 c4 ,beware of taking the meaning to be3 a glory like that of the ,son of ,god1 but not ,his4 ,as ,st4 ,chrys4 points out1 the here expresses not similitude1 but the most real identity7#bg73 8,as if he said3 ,we have seen ,his glory such as it was becoming and right that the only begotten and true ,son of ,god should have40 ,s4 ,chrys4 on ,john1 ,hom4 xii4 99,of the ,father99 should be 99from the ,father991 and may be joined either with 8glory10 or with 8only begotten407#bh7 99,full of grace and truth499 71 in the nominative1 is the correct reading74 ,this is to be connected closely with the beginning of the verse3 8,the ,word was made flesh1 and dwelt among us1 full of grace and truth10 and the other clause1 99,and we saw ,his glory991 c41 is parenthetic1 thrown in to prove the preceding statement4 ,christ is said to have been full of grace and truth1 not merely in ,himself1 but also1 as the following verses prove1 in reference to men with whom ,he freely shared them4 ,kuinoel1 followed by ,patrizzi1 understands by 8grace and truth0 true grace or true benefits4 ,but it is more natural to take grace and truth as two distinct things1 seeing that they are again mentioned separately 7 7 in verse #ag4 ,grace may be understood in its widest sense2 for not only had ,christ the 8gratia unionis10 as it is called1 whereby ,his humanity was hypostatically united to the ,divinity2 but1 moreover1 ,his human soul was replenished to its utmost capacity with created grace1 which not only sanctified ,him1 but was also through ,him a source of sanctification to us4 ,see ,st4 ,thomas1 p4 #b1 sec4 #g1 #h4 ,christ is said to be 8full of truth10 not only because 8all the treasures of wisdom and knowledge are hidden in ,him0 7,col4 ii4 #c71 but also because1 as verse #ag states1 ,he gave us the knowledge of the true faith and true way of salvation4 #ae4 ,ioannes testimonium #ae4 ,john beareth witness of perhibet de ipso1 et clamat1 him1 and crieth out1 saying3 dicens3 ,hic erat quem dixi3 ,this was he of whom ,i spoke3 ,qui post me venturus est1 ante ,he that shall come after me1 me factus est3 quia prior me is preferred before me3 erat4 because he was before me4 #ae4 99,john499 ,the ,baptist 7for it is he who is meant3 comp4 with ,john i4 #bg2 ,mark i4 #d1 #g2 ,luke iii4 #b1 #af7 is now referred to parenthetically1 as confirming what our ,evangelist has said1 namely1 that the eternal ,word dwelt among men4 99,crieth out499 7,gr4 perf4 with pres4 signif41 ,beel41 ,gr4 ,gram41 #da1 #d 7,b7 note72 viz41 gives solemn1 public testimony4 99,this was he of whom ,i spoke99 7rather1 said74 ,some1 like ,patrizzi1 think that the testimony of the ,baptist here referred to is a distinct testimony not mentioned elsewhere4 ,others1 and with more probability1 hold that the ,evangelist mentions here by anticipation the same testimony whose circumstances he describes in verses #bi and #cj4 99,he that shall come after me991 in ,his public ministry1 99is preferred before me1 because he was before me994 ,some commentators1 as ,kuinoel and ,patrizzi1 understand 8before0 in both cases of time3 is before ,me1 because ,he is eternal2 others1 as ,st4 ,chrys4 and ,toletus1 in both cases of dignity3 is preferred before ,me1 because really preferable2 and others1 as our ,english version1 with ,st4 ,augustine1 ,st4 ,thomas1 ,beelen1 ,alford1 in the former case of dignity in the latter of time3 is preferred before ,me1 because ,he is eternal4 ,the last seems the correct interpretation1 and in it the past tense 8is preferred0 7ante me factus est7 is used prophetically for the future1 or may be explained as a past3 has been preferred in the designs of ,god47#bi7 #af4 ,et de plenitudine eius nos #af4 ,and of his fulness we all omnes accepimus1 et gratiam have received1 and grace for pro gratia4 grace4 #ag4 ,quia lex per ,moysen data #ag4 ,for the law was given by est1 gratia et veritas per ,moses1 grace and truth came by ,iesum ,christum facta est4 ,jesus ,christ4 #af4 ,after the parenthetic clause contained in verse #ae1 the ,evangelist1 not the ,baptist1 continues regarding the ,word3 99,and of his fulness99 7see verse #ad7 99we have all received1 and grace for grace994 ,the second 8and0 is explanatory4 99,grace for grace992 i4e4--7#a7 the grace of eternal life following on the grace of justification here2 or 7#b7 abundant grace1 according as the grace given to ,christ was abundant3 gratia nobis pro gratia ,christi 7,rom4 v4 #ae72 or 7#c7 the more perfect grace of the ,new ,law1 instead of that given under the ,old ,law 7,chrysostom1 ,cyril1 ,patrizzi72 or 7#d71 and best1 by a ,hebraism1 abundant grace4 8a'i dicitur de successione1 gratiam unam post aliam 7gratiam cumulatam740 7,beel41 ,gr4 ,gram41 #ea ,a47 ,so also ,kuin4 #ag4 ,the ,evangelist confirms what is stated in verse #af1 and at the same time takes occasion to prefer ,christ to ,moses1 as he has already preferred ,him to the ,baptist4 ,moses was but the medium of communicating to the ,jews the ,mosaic ,law1 which only pointed out man's duty1 without enabling him to fulfil it--,rom4 vii4 #g1 #h2 but ,christ was the source and author of grace and truth to us2 of all the graces whereby we are to merit heaven1 and of the perfect knowledge of the true faith4 ,this is1 doubtless1 directed against some of the ,judaizers1 who held that sanctification through the ,mosaic ,law was at all times possible1 even after the ,christian religion was established4 #ah4 ,deum nemo vidit unquam3 #ah4 ,no man hath seen ,god at unigenitus ,filius1 qui est in any time3 the onlybegotten sinu ,patris1 ipse enarravit4 ,son who is in the bosom of the ,father1 he hath declared him4 #ah4 ,there is considerable difference of opinion as to the drift or bearing of this verse4 ,some think that a reason is given why only ,christ could give the truth1 because only ,he saw ,god in ,his essence4 ,others1 that a reason is given why the gifts of ,christ mentioned in the preceding verse1 are superior to the ,law given by ,moses1 namely1 because ,moses never saw ,god in ,his essence4 ,others1 that the evangelist explains how he and his fellow,apostles received of ,christ's fulness1 not only through what ,christ did 7#ag71 but through what ,he taught 7#ah72 and the necessity for such a ,divine teacher is shown by the fact that no one but ,he ever saw ,god4 ,so ,st4 ,thomas4 ,others1 as ,maldonatus and ,patrizzi1 hold that the ,evangelist is here adding to his own testimony1 and that of the ,baptist1 the testimony of our ,lord ,himself1 in favour of all that he has said regarding our ,lord in this sublime prologue2 the meaning being3 ,what ,i have said regarding the eternity1 personality1 and ,divinity of the ,word1 regarding ,his power as creator and regenerator1 and regarding ,his incarnation1 ,i have neither seen with my own eyes1 nor learned from anyone who saw1 for 8no man hath seen ,god at any time10 but ,jesus ,christ ,himself explained these things to me4 99,no man hath seen ,god at any time499 ,if understood of the vision of comprehension this is universally true of every creature1 man or angel2 if of seeing ,god in ,his essence without comprehending ,him1 it is true of all while they are here below4 ,the latter is the sense here1 for the ,evangelist wishes to signify that he could not have learned from any mere mortal the foregoing doctrine4 ,the saints in heaven see ,god in ,his essence1 for as our ,evangelist tells us in his ,first ,epistle3 8,we shall see ,him as ,he is0 7#a ,john iii4 #b4 ,see also ,john xvii4 #c74 99,the onlybegotten ,son499 ,instead of3 8,the onlybegotten ,son10 the reading3 8,god onlybegotten0 is found in very many ancient authorities1 and is almost equally probable4 ,were it certain1 it would be an additional proof of ,christ's ,divinity4 ,christ is the onlybegotten ,son of ,god1 because while ,he is the natural ,son of ,god1 all others are but adopted sons4 99,who is in the bosom of the ,father99 7 74 ,this means that the ,son is consubstantial with the ,father3 8,in illo ergo sinu1 id est in occultissimo paternae naturae et essentiae1 quae excedit omnem virtutem creaturae1 est unigenitus ,filius1 et ideo consubstantialis est ,patri40 ,st4 ,thomas on this verse4 99,he hath declared him499 8,him0 is not represented in the original2 and if our view of the verse is the correct one1 the object of the verb 8hath declared0 is not so much the ,word1 as the doctrine contained in this prologue concerning ,him47#cj7 #ai4 ,et hoc est testimonium #ai4 ,and this is the testimony ,ioannis1 quando miserunt of ,john1 when the ,jews sent ,iudaei ab ,ierosolymis from ,jerusalem priests and sacerdotes et ,levitas ad eum1 ,levites to him1 to ask him3 ut interrogarent eum3 ,tu quis ,who art thou8 es8 #ai4 ,the ,evangelist now records1 with its various circumstances1 one of the most solemn testimonies borne by the ,baptist to ,christ4 ,the 8,jews0 are probably the ,sanhedrim1 whose duty it was to inquire into the credentials of preachers4 ,the deputation was1 therefore1 a most solemn one1 sent by the ,sanhedrim1 from the ,jewish capital1 composed of ,priests and ,levites1 to make inquiries regarding a momentous question4 #bj4 ,et confessus est1 et non #bj4 ,and he confessed1 and did negavit3 et confessus est3 not deny3 and he confessed3 ,i ,quia non sum ego ,christus4 am not the ,christ4 #bj4 ,the ,baptist first confesses what he is not1 and what many at the time believed him to be1 namely1 the ,christ 7,luke iii4 #ae74 #ba4 ,et interrogaverunt eum3 #ba4 ,and they asked him3 ,what ,quid ergo8 ,elias es tu8 ,et then8 ,art thou ,elias8 ,and he dixit3 ,non sum4 ,propheta es said3 ,i am not4 ,art thou the tu8 ,et respondit3 ,non4 prophet8 ,and he answered3 ,no4 #bb4 ,dixerunt ergo ei3 ,quis es1 #bb4 ,they said therefore unto ut responsum demus his qui him3 ,who art thou1 that we may miserunt nos8 quid dicis de give an answer to them that teipso8 sent us8 ,what sayest thou of thyself8 #ba4 99,art thou ,elias899 ,this question arose from a misunderstanding of ,mal4 iv4 #e4 99,art thou the prophet899 7 71 as foretold by ,moses 7,deut4 xviii4 #ae74 ,these interrogators evidently regarded 8the prophet0 as different from the ,messias1 though in reality they were the same4 ,see ,acts iii4 #bbbd4 #bc4 ,ait3 ,ego vox clamantis in #bc4 ,he said3 ,i am the voice deserto3 ,dirigite viam ,domini1 of one crying in the sicut dixit ,isaias propheta4 wilderness1 ,make straight the way of the ,lord1 as said the prophet ,isaias4 #bc4 ,the ,baptist with striking humility replies that he is merely a voice1 a passing sign--yet that voice spoken of by ,isaias1 which was to call upon men to prepare their hearts to receive ,christ4 ,the ,hebrew of ,isaias may be rendered3 8,the voice of one that crieth in the wilderness3 ,prepare ye the way of the ,lord 7,jehovah71 make straight in the desert a highway for our ,god40 ,or1 as is more probable from the ,hebrew parallelism3 8,the voice of one that crieth3 ,prepare ye in the wilderness the way of the ,lord1 make straight in the desert a highway for our ,god40 ,the ,baptist1 in applying to himself this prophetic passage1 which is also applied to him by the three ,synoptic ,evangelists 7,matt4 iii4 #c2 ,mark i4 #c2 ,luke iii4 #d71 gives merely the substance of the original4 ,it is disputed whether ,isaias refers in the literal sense to preparing the roads by which the people should return from the ,babylonian ,captivity1 and only in the mystical sense to the preparation for the ,messias1 or directly and literally to the preparation for the ,messias4 ,the latter seems the more probable view4 ,at any rate1 the words as applied here mean that the ,baptist is the voice to which ,isaias referred 7in some sense literal or mystical71 and that the burden of his cry in the desert of ,judea is1 that men who heard him in the desert should prepare their hearts for ,christ4 ,the language is metaphorical1 and alludes to the custom prevalent in those days of sending forward couriers to get the roads ready for advancing princes4 #bd4 ,et qui missi fuerant1 #bd4 ,and they that were sent erant ex ,pharisaeis4 were of the ,pharisees4 #bd4 ,the ,pharisees were a sect among the ,jews1 so called according to some from their founder1 ,pharos1 or more probably1 perhaps1 from the ,hebrew verb 8pharash0 77 to separate1 as though they were separated from and above ordinary men1 owing to their strict observance of the ,law4 ,they held many erroneous tenets3 thus--7#a7 ,they relied for ,god's favour upon their carnal descent from ,abraham4 7#b7 ,they taught that no oath was binding in which the name of ,god or the gold of the temple was not expressly invoked4 7#c7 ,that internal sins were not forbidden2 and 7#d7 some of their schools admitted the right of arbitrary divorce4 ,see ,matt4 v4 #cccf2 xix4 #c2 xxiii4 #be4 ,et interrogaverunt eum1 et #be4 ,and they asked him1 and dixerunt ei3 ,quid ergo said to him3 ,why then dost baptizas1 si tu non es thou baptize1 if thou be not ,christus1 neque ,elias1 neque ,christ1 nor ,elias1 nor the propheta8 prophet8 #bf4 ,respondit eis ,ioannes1 #bf4 ,john answered them1 dicens3 ,ego baptizo in aqua3 saying3 ,i baptize with water2 medius autem vestrum stetit1 but there hath stood one in quem vos nescitis4 the midst of you1 whom you know not4 #be4 ,being ,pharisees1 and therefore versed in the ,law1 they knew from ,ezech4 xxxvi4 #be1 and ,zach4 xiii4 #a1 that in the time of the ,messias there was to be a baptism unto the remission of sins4 ,they concluded1 then1 that only the ,messias1 or some of those that were to accompany ,him1 could confer this baptism2 and1 not understanding the import of the ,baptist's answer1 verse #bc1 in which he really declared himself the herald of ,christ's coming1 they ask why he presumes to baptize4 #bf4 ,the ,baptist answers that his is not the baptism foretold by the ,prophets1 which was to cleanse the sinner1 but as he had declared at the beginning of his preaching1 a baptism unto penance 7,matt4 iii4 #ba74 ,john's baptism consisted in an ablution of the body1 accompanied by the profession of a penitential spirit1 preparatory to the coming of ,him who was to baptize with the ,holy ,ghost and fire 7,matt4 iii4 #aa74 ,it could in no sense be said to remit sin2 while the baptism of ,christ really remits sin 7,acts ii4 #ch74 ,hence the ,council of ,trent defined3--8,si quis dixerit baptismum ,joannis habuisse eamdem vim cum baptismo ,christi anathema sit40 7,sess4 vii41 ,can4 i47 ,de ,bapt4 99,there hath stood99 772 rather there 99standeth991 the perfect of this verb having a present signification4 ,many authorities indeed read the later present 4 ,the meaning is not that our ,lord was then actually present in the crowd1 else ,st4 ,john would probably have pointed him out1 as he did on the following day 7v4 #bi72 but that ,he was already present among the ,jewish people1 was already living among them4 #bg4 ,ipse est qui post me #bg4 ,the same is he that shall venturus est1 qui ante me come after me1 who is factus est3 cuius ego non sum preferred before me3 the dignus ut solvam eius latchet of whose shoe ,i am not corrigiam calceamenti4 worthy to loose4 #bg4 ,many authorities omit the words3 8,the same is10 and also3 8who is preferred before me10 and then connect with the preceding thus3 8,but there hath stood ,one in the midst of you whom you know not1 even ,he that shall come 7rather1 that cometh7 after me1 the latchet of whose shoe ,i am not worthy to loose40 ,so ,tisch41 ,treg41 ,westcott1 and ,hort1 and the ,rev4 ,vers4 ,it is not easy to explain why the words are wanting in so many ,,mss41 if they were written by ,st4 ,john2 certainly it is easier to believe that they were inserted by some scribe to bring the verse into closer resemblance to #ae and #cj4 ,in the latter part of the verse1 the ,baptist declares himself unworthy to perform the lowest menial service for ,christ4 ,to loose the sandals of their masters was the business of slaves2 yet for even such service to ,christ the great ,prophet confesses himself unfit4 #bh4 ,haec in ,bethania facta #bh4 ,these things were done in sunt trans ,iordanem1 ubi erat ,bethania beyond the ,jordan1 ,ioannes baptizans4 where ,john was baptizing4 #bh4 99,bethania991 here mentioned1 was situated in ,peraea1 east of the ,jordan1 and must be carefully distinguished from the town of the same name1 in which ,lazarus lived1 about two miles east of ,jerusalem1 but west of the ,jordan4 ,many ancient authorities read ,bethabara1 instead of ,bethania4 ,origen1 though admitting that nearly all the ,,mss4 of his time read ,bethania1 changed it1 on topographical grounds1 for ,bethabara1 in his edition of our ,gospel4 ,bethania1 according to some1 means the house of a ship 7 71 while ,bethabara means the house of a ferryboat 7 72 so that1 perhaps1 they may have been different names for the same place on the ,jordan4 #bi4 ,altera die vidit ,ioannes #bi4 ,the next day ,john saw ,iesum venientem ad se1 et ait3 ,jesus coming to him1 and he ,ecce ,agnus ,dei1 ecce qui saith3 ,behold the lamb of ,god1 tollit peccatum mundi4 behold him who taketh away the sin of the world4 #bi4 ,on the day after that on which the ,baptist bore the preceding testimony1 he saw ,jesus coming towards him4 ,this is the first time that the mention of the ,holy ,name occurs in our ,gospel4 99,jesus99 7,gr4 7 is the same as the ,hebrew 1 which is itself a contraction for 1 meaning ,god the ,saviour4 ,that our ,lord was so called1 to show that ,he was to be the ,saviour of men1 is clear from the words of the angel to ,st4 ,joseph3 8,and she shall bring forth a son2 and thou shalt call ,his name ,,jesus1 for ,he shall save ,his people from their sins0 7,matt4 i4 #ba74 ,we cannot be certain whence ,jesus was now coming2 but it seems very probable that ,he was coming from the desert after ,his forty days' fast4 ,we know from ,st4 ,mark 7i4 #ab7 that as soon as ,he was baptized1 8immediately the spirit drove ,him out into the desert1 and ,he was in the desert forty days and forty nights40 ,since1 then1 the present occasion was subsequent to ,his baptism1 as we learn from a comparison of verse #cc with ,st4 ,matthew iii4 #af 7for the ,baptist alludes1 on the present occasion1 to what took place at the baptism71 it follows that it must have been at least forty days subsequent4 ,christ seems too to have been absent when1 on the day before this1 the ,baptist bore witness to ,him1 else the ,baptist would have probably pointed ,him out as present1 just as he does on this occasion4 ,all things considered1 then1 it is likely ,jesus is now returning1 and that the ,baptist here takes the first opportunity of again commending ,him to the people4 99,behold the lamb99 7 7 of ,god4 ,the ,baptist1 in these words1 points out ,jesus as the ,messias1 for there is evident allusion to ,isaias liii4 #gab1 where the ,messias is compared to a lamb before his shearers1 bearing the sins of many4 ,in referring to ,jesus as a lamb1 the ,baptist recalled this prophecy1 insinuated ,christ's innocence1 and perhaps suggested that he was to be sacrificed4 99,lamb of ,god991 because offered by ,god for the sins of men1 as we speak of the sacrifice of ,abraham1 meaning the sacrifice offered by him2 or it may mean simply the ,divine ,lamb4 ,but the first opinion seems more probable4 99,who taketh away the sin of the world499 ,every word is emphatic4 ,christ not merely covers up1 or abstains from imputing sin1 but ,he takes it away altogether1 as far as in ,him lies4 ,and it is not merely legal impurities that the sacrifice of this ,divine ,lamb will remove1 but sin2 and not merely the sin of one race1 like the ,jewish1 but the sin of the whole world4 8,sin10 in the singular number1 designates as one collective whole every sin of every kind4 #cj4 ,hic est de quo dixi3 ,post #cj4 ,this is he of whom ,i said3 me venit vir qui ante me ,after me there cometh a man1 factus est1 quia prior me who is preferred before me3 erat3 because he was before me4 #cj4 ,the ,baptist goes on to say that ,jesus is that very ,person of whom he had said on a previous occasion3 99,after me991 c4 ,some take the reference here to be to the testimony of the preceding day1 when the ,baptist bore witnesses in verse #bg2 others think the reference is to the occasion spoken of in verse #ae1 and regard that testimony as distinct from the one recorded in verse #bg4 ,we prefer the latter view1 and distinguish in all six testimonies of the ,baptist recorded in the ,gospels4 ,the first1 before ,christ's ,baptism1 as in ,matt4 iii4 #aa2 ,mark i4 #g2 ,luke iii4 #af2 the second1 as in ,john i4 #ae2 the third1 as in ,john i4 #aibg2 the fourth1 as in ,john i4 #bicd2 the fifth1 as in ,john i4 #cecf2 and the sixth and last1 as in ,john iii4 #bgcf4 #ca4 ,et ego nesciebam eum1 sed #ca4 ,and ,i knew him not1 but ut manifestetur in ,israel1 that he may be made manifest propterea veni ego in aqua in ,israel1 therefore am ,i come baptizans4 baptizing with water4 #ca4 99,and ,i knew him not992 i4e41 officially1 so as to be able to bear witness to ,him publicly2 or1 better3 ,i knew ,him not personally2 ,i was unacquainted with ,him1 so that my testimony in ,his favour then and now cannot be the result of prejudice or partiality towards ,him4 ,the ,baptist was indeed a relative of our ,lord 7,luke i4 #cf71 and must known what his father1 ,zachary1 had declared1 8,praeibis enim ante faciem ,domini parare vias ejus0 7,luke i4 #gf71 that he himself was to herald the public coming of ,jesus4 ,yet1 as ,jesus dwelt at ,nazareth in ,galilee during ,his private life2 and ,john1 reared in the hill country of ,juda 7,luke i4 #ci71 spent the years before his public mission--perhaps from his very childhood 7as ,origen1 ,mald47 in the deserts 7,luke i4 #hj71 it is conceivable how he might not have known ,christ's appearance4 8,what wonder10 says ,st4 ,chrys41 8if he who from his childhood spent his life in the desert1 away from his father's home1 did not know ,christ80 ,but as he had1 while still in his mother's womb1 been divinely moved to recognise ,christ 7,luke i4 #da1 #dd72 so1 immediately before the baptism of the latter1 he was enabled to recognise ,him 7,matt4 iii4 #ad74 #cb4 ,et testimonium perhibuit #cb4 ,and ,john gave testimony1 ,ioannes1 dicens3 ,quia vidi saying3 ,i saw the ,spirit ,spiritum descendentem quasi coming down as a dove from columbam de coelo1 et mansit heaven1 and he remained upon super eum4 him4 #cc4 ,et ego nesciebam eum3 sed #cc4 ,and ,i knew him not3 but qui misit me baptizare in he1 who sent me to baptize aqua1 ille mihi dixit3 ,super with water1 said to me3 ,he quem videris ,spiritum upon whom thou shalt see the descendentem1 et manentem ,spirit descending and super eum1 hic est qui remaining upon him1 he it is baptizat in ,spiritu ,sancto4 that baptizeth with the ,holy ,ghost4 #cd4 ,et ego vidi3 et #cd4 ,and ,i saw2 and ,i gave testimonium perhibui quia hic testimony1 that this is the est ,filius ,dei4 ,son of ,god4 #cbcd4 ,some1 as ,patrizzi1 take this as a new testimony2 others1 with more probability1 take it as a continuation of the preceding1 and say that our ,evangelist inserts the words1 99and ,john gave testimony991 in the middle of the ,baptist's words1 in order to arrest the reader's attention4 ,the ,baptist here declares what he had beheld after the baptism of ,christ 7,matt4 iii4 #af71 and how that sign had been revealed to him beforehand as one that was to mark out the ,messias1 and confirm his own faith3 and how he had accordingly on that occasion borne witness that ,jesus is the ,son of ,god4 99,that baptizeth with the ,holy ,ghost992 i4e41 who will wash you1 not with water1 but in the graces of the ,holy ,ghost4 ,there may be special reference to the graces conferred in ,christian baptism4 #ce4 ,altera die iterum stabat #ce4 ,the next day again ,john ,ioannes1 et ex discipulis eius stood1 and two of his duo4 disciples4 #cf4 ,et respiciens ,iesum #cf4 ,and beholding ,jesus ambulantem1 dicit3 ,ecce ,agnus walking1 he saith3 ,behold the ,dei4 ,lamb of ,god4 #cg4 ,et audierunt eum duo #cg4 ,and the two disciples discipuli loquentem1 et secuti heard him speak1 and they sunt ,iesum4 followed ,jesus4 #ch4 ,conversus autem ,iesus1 et #ch4 ,and ,jesus turning1 and videns eos sequentes se1 dicit seeing them following him1 eis3 ,quid quaeritis8 ,qui said to them3 ,what seek you8 dixerunt ei3 ,rabbi 7quod ,who said to him3 ,rabbi 7which dicitur interpretatum1 is to say1 being interpreted1 magister71 ubi habitas8 ,master71 where dwellest thou8 #cech4 ,circumstances in which the first disciples attached themselves to ,jesus4 ,the ,evangelist interprets the ,syro,chaldaic word ,rabbi 7#ch71 because he is writing for the ,christians of ,asia ,minor4 #ci4 ,dicit eis3 ,venite1 et #ci4 ,he saith to them3 ,come and videte4 ,venerunt1 et viderunt see4 ,they came1 and saw where ubi maneret1 et apud eum he abode1 and they staid with manserunt die illo3 hora autem him that day3 now it was about erat quasi decima4 the tenth hour4 #ci4 99,about the tenth hour499 ,according to those who hold that ,st4 ,john numbers the hours of the day after the ,jewish method1 the time here indicated would be about two hours before sunset4 ,for the ,jews divided the natural day or time of light into twelve equal parts1 each part being one twelfth of the whole1 so that the length of their hour varied according to the season of the year4 ,if we suppose ,st4 ,john to number as we do now1 and as the ,greeks did then1 the time here indicated would be about #aj a4m4 #dj4 ,erat autem ,andreas frater #dj4 ,and ,andrew the brother of ,simonis ,petri unus ex duobus ,simon ,peter was one of the two qui audierant a ,ioanne1 et who had heard of ,john1 and secuti fuerant eum4 followed him4 #dj4 ,it is extremely probable that the other who followed1 and whose name is not given1 was our ,evangelist himself4 ,see ,introd4 ,i4 ,b4 #b4 #da4 ,invenit hic primum fratrem #da4 ,he findeth first his suum ,simonem1 et dicit ei3 brother ,simon1 and saith to ,invenimus ,messiam 7quod est him3 ,we have found the interpretatum ,christus74 ,messias1 which is1 being interpreted1 the ,christ4 #da4 99,first992 i4e41 before the other 7our ,evangelist7 findeth his brother1 ,james4 99,messias99 7from the ,hebrew root ,mashch 771 to anoint7 anointed4 ,it was the custom to anoint ,hebrew kings1 priests1 and prophets2 and ,christ1 as combining the three dignities in ,himself1 was the anointed by excellence4 #db4 ,et adduxit eum ad ,iesum4 #db4 ,and he brought him to ,intuitus autem eum ,iesus1 ,jesus4 ,and ,jesus looking upon dixit3 ,tu es ,simon filius him said3 ,thou art ,simon the ,iona3 tu vocaberis ,cephas1 son of ,jona3 thou shalt be quod interpretatur ,petrus4 called ,cephas1 which is interpreted ,peter4 #db4 ,christ's omniscience is left to be inferred from ,his knowing ,simon7#ca7 here at first sight4 99,cephas991 ,syro,chaldaic1 ,kpha 772 ,hebrew ,keph 77 7rock71 from which we have with the feminine termination changed into the masculine4 ,the change of ,simon's name was now predicted1 but was probably not made till afterwards4 ,see ,mark iii4 #af4 #dc4 ,in crastinum voluit exire #dc4 ,on the following day he in ,galilaeam1 et invenit would go forth into ,galilee1 ,philippum4 ,et dicit ei ,iesus3 and he findeth ,philip4 ,and ,sequere me4 ,jesus saith to him3 ,follow me4 #dc4 99,on the following day he would go forth499 ,the sense is3 when ,he was about to set out2 8cum in eo esset1 ut e ,judaea abiret0 7,kuin474 ,jesus had come from ,nazareth1 the home of ,his private life in ,galilee1 to be baptized by ,john1 7,matt4 iii4 #ac2 ,mark i4 #i74 ,he had then spent forty days in the desert1 and been tempted there1 7,matt4 iii4 #af;iv4 #c72 had returned from the desert to the ,jordan1 and been witnessed to again by the ,baptist 7see above ,john i4 #ae1 #aicf71 and was now on the point of returning to ,galilee4 99,follow me499 ,philip to whom these words were addressed was afterwards the ,apostle of that name4 ,the call to follow our ,lord on this occasion was not the formal call to the ,apostleship1 but rather an invitation to him to become a disciple4 ,the same is to be said regarding the others referred to in this chapter1 ,peter1 ,andrew1 ,james1 ,john1 and ,nathanael4 ,four of these--,peter1 ,andrew1 ,james1 and ,john1 who had in the meantime returned to ,galilee1 and were pursuing their calling of fishermen1 were again called1 ,matt4 iv4 #ahbb1 ,luke v4 #aaa2 and on this second occasion 8leaving all things they followed ,him10 and became inseparably attached to ,him as disciples4 ,finally1 the solemn formal call of the twelve to the ,apostleship is narrated1 ,matt4 x4 #b2 ,luke vi4 #ac4 #dd4 ,erat autem ,philippus a #dd4 ,now ,philip was of ,bethsaida1 civitate ,andreae et ,bethsaida1 the city of ,andrew ,petri4 and ,peter4 #dd4 99,bethsaida499 ,in our view there were two towns of this name3 the one mentioned here1 on the western shore of the sea of ,galilee1 about four miles south of ,capharnaum2 the other ,bethsaida ,julias1 situated to the north east of the same sea4 ,the latter was enlarged and greatly improved by ,philip the ,tetrarch1 son of ,herod the ,great1 who gave it the name ,julias1 in honour of ,julia the daughter of the ,roman ,emperor ,augustus4 #de4 ,invenit ,philippus #de4 ,philip findeth ,nathanael1 ,nathanal1 et dicit ei3 ,quem and saith to him3 ,we have scripsit ,moyses in lege1 et found him of whom ,moses in the prophetae1 invenimus ,iesum law1 and the prophets did filium ,ioseph a ,nazareth4 write1 ,jesus the son of ,joseph of ,nazareth4 #df4 ,et dixit ei ,nathanal3 ,a #df4 ,and ,nathanael said to him3 ,nazareth potest aliquid boni ,can anything of good come from esse8 ,dicit ei ,philippus3 ,nazareth8 ,philip saith to him3 ,veni1 et vide4 ,come and see4 #de4 ,philip not only obeys the call to become a disciple himself1 but brings another disciple with him to ,jesus4 ,nathanael 7 ,deus dedit7 was a native of ,cana in ,galilee 7,john xxi4 #b71 and is most probably identical with ,bartholomew 7 son of ,tolmai7 the ,apostle1 8,for ,nathanael and ,philip are coupled in ,john i4 #de1 as ,bartholomew and ,philip are here 7,matt4 x4 #c72 ,nathanael is named in the very midst of ,apostles1 ,john xxi4 #b4 #8,there were together ,simon ,peter1 and ,thomas1 who is called ,didymus1 and ,nathanael who was of ,cana of ,galilee1 and the sons of ,zebedee4' ,would anyone but an ,apostle be so named8 ,finally1 ,matthew1 ,luke1 and ,mark do not allude to ,nathanael1 nor does ,john to ,bartholomew0 7,m',carthy on ,matt4 x4 #c74 99,the son of ,joseph499 ,doubtless1 he means a son conceived and born in the ordinary way4 ,so it was generally thought1 and so thought ,philip1 ignorant of the miraculous conception of ,christ1 and of ,his birth at ,bethlehem4 ,it is absurd to charge our ,evangelist1 as ,de ,wette has done1 with ignorance of ,christ's miraculous birth of a virgin1 because he records the ignorance of ,philip4 99,nazareth991 for ever famous as the scene of the incarnation1 was a little town in ,lower ,galilee1 in the tribal territory of ,zabulon4 ,it was the dwellingplace of our ,lord during ,his private life4 ,nazareth1 indeed all ,galilee1 was held in contempt 7see ,john vii4 #eb71 and hence ,nathanael's doubt1 7verse #df71 though he was himself a ,galilean 7,john xxi4 #b74 #dg4 ,vidit ,iesus ,nathanal #dg4 ,jesus saw ,nathanael coming venientem ad se1 et dicit de to him1 and he saith of him3 eo2 ,ecce vere ,israelita1 in ,behold an ,israelite indeed1 in quo dolus non est4 whom there is no guile4 #dh4 ,dicit ei ,nathanal3 ,unde #dh4 ,nathanael saith to him3 me nosti8 ,respondit ,iesus1 et ,whence knowest thou me8 ,jesus dixit ei3 ,priusquam te answered1 and said to him3 ,philippus vocaret1 cum esses ,before that ,philip called sub ficu1 vidi te4 thee1 when thou wast under the figtree1 ,i saw thee4 #di4 ,respondit ei ,nathanal1 et #di4 ,nathanael answered him1 ait3 ,rabbi1 tu es ,filius ,dei1 and said3 ,rabbi1 thou art the tu es rex ,israel4 ,son of ,god1 thou art the ,king of ,israel4 #dgdi4 ,when ,nathanael had approached near enough to be able to hear what was said1 but before he had spoken anything from which our ,lord might have been thought to guess at his character1 our ,lord said3 99,behold an ,israelite 9999 indeed1 in whom there is no guile992 that is to say1 one who1 not merely by descent1 but by the simplicity and honesty of his character1 is a true son of ,jacob4 ,see ,gen4 xxv4 #bg2 ,rom4 ix4 #f4 ,jacob's name was changed into ,israel1 after he wrestled with the angel1 ,gen4 xxxii4 #bh4 #dgdi4 ,nathanael must have felt convinced that he had been hidden from ,christ's natural view1 otherwise he could not draw the inference which1 aided by divine grace1 he draws4 ,whether ,nathanael yet recognised ,jesus to be true ,god1 and professed his belief in ,him as such1 in the words of verse #di1 is disputed4 ,if we are to judge from his words 7 71 the affirmative opinion seems much more probable4 ,the words are an echo of the ,baptist's testimony 7v4 #cd71 but ,nathanael confesses not alone ,christ's ,divine origin1 but also ,his human sovereignty3 ,thou art the ,son of ,god1 ,thou art the ,king of ,israel4 #ej4 ,respondit ,iesus1 et dixit #ej4 ,jesus answered and said to ei3 ,quia dixi tibi3 ,vidi te him3 ,because ,i said unto thee1 sub ficu1 credis3 maius his ,i saw thee under the figtree1 videbis4 thou believest3 greater things than these shalt thou see4 #ej4 ,jesus promises ,nathanael stronger arguments in proof of ,his ,divinity4 ,in the words3 99,greater things than these shalt thou see991 the plural these seems to point to the class and not merely the special incident4 #ea4 ,et dicit ei3 ,amen1 amen4 #ea4 ,and he saith to him3 ,amen1 dico vobis1 videbitis coelum amen1 ,i say to you1 you shall apertum1 et ,angelos ,dei see the heaven opened1 and the ascendentes1 et descendentes ,angels of ,god ascending and supra ,filium hominis4 descending upon the son of man4 #ea4 99,amen1 amen991 is peculiar to ,john4 ,the other ,evangelists use 8,amen0 only once in such asseverations4 8,amen means verily 7at the end of a prayer1 so be it72 and when doubled1 strengthens the asseveration1 and points to the solemnity of the declaration about to follow0 7,m',ev474 99,son of man499 ,this term1 probably derived in its ,messianic sense from ,dan4 vii4 #ac1 #ad1 was very rarely applied to ,christ1 except by ,himself1 and we find ,him using it very frequently 7though not exclusively2 see1 e4g41 ,matt4 ix4 #f2 xxiii4 #cj2 ,acts vii4 #ef7 in connection with ,his privations1 sufferings1 and death 7,matt4 viii4 #bj2 xii4#dj2 xvii4 #ab2 xxvi4 #babe2 ,john iii4 #ad1 c474 ,it indicates that ,christ was not only man like ,adam2 but that1 unlike him1 ,he was descended of man1 and therefore our brother in the truest sense4 99,you shall see499 ,though ,nathanael is addressed 7and ,he saith to him71 yet the plural 7videbitis7 shows that the wondrous sign here promised was to be seen not by him alone1 but at least by ,philip also1 and probably by others4 ,the meaning of the prediction is obscure4 ,evidently some great sign is promised2 but what it is1 interpreters are far from agreed4 ,some take the words metaphorically1 others literally4 ,of those who understand them metaphorically1 some take the sense to be3 ,you shall see numerous miracles1 such as are usually attributed to angels 7or1 in the performance of which angels shall minister to ,me7 wrought by ,me1 the ,son of ,man1 during ,my public life4 ,so ,beelen1 ,maier1 c4 ,we cannot accept this view1 for it seems highly improbable that our ,lord would speak in language so obscure to the guileless ,nathanael and his companions on an occasion like the present1 when ,nathanael had only just believed4 ,others understand of the spiritual glories of the whole period from the commencement of ,christ's public mission till the end of the world4 ,alford1 explaining this view 7which1 by the way1 he calmly claims to have been 8the interpretation of all commentators of any depth in all times067 says3 8,it is not the outward visible opening of the material heavens nor ascent or descent of angels in the sight of men1 which the ,lord here announces1 but the series of glories which was about to be unfolded in ,his ,person and work1 from that time forward40 ,our difficulty in regard to this view is the same as in regard to the preceding4 ,st4 ,augustine is generally supposed to have understood this text in reference to the preachers of the ,new ,testament1 8ascending0 when they preach the more sublime1 8descending10 when they preach the more elementary doctrines of religion4 ,if ,st4 ,augustine meant this as a literal interpretation of the passage1 as he certainly seems to do in ,tract vii4 on this ,gospel1 we cannot accept it4 ,surely1 something stranger and more striking is promised here1 after the opening of the heavens1 than the sight of preachers6 ,others hold that we must interpret this passage entirely in the light of ,jacob's dream1 ,gen4 xxviii4 #ab4 ,jacob saw a ladder reaching from earth to heaven1 with angels ascending and descending upon it4 ,that vision meant in his regard that ,god would make him the object of ,his special protection 7see ,gen4 xxviii4 #acae74 ,and now ,nathanael1 who is an ,israelite indeed1 a true son of ,jacob 7v4 #dg71 is told that he and others shall see that ,divine favour and protection which ,jacob's vision signified1 extended in such an extraordinary manner to ,christ1 during ,his life1 that it will be most manifest ,he is the ,son of ,god4 ,this view we regard as probable4 ,the ,fathers tell us that ,nathanael was particularly well versed in the ,scriptures1 and our ,lord's words might readily recall to his mind ,jacob's dream1 with all its significance of ,divine favour and protection4 ,of the opinions that attempt to explain the words literally1 some may be dismissed at once4 ,thus there cannot be reference to the angels who appeared at ,christ's birth1 or after ,his temptations 7,matt4 iv4 #aa71 for ,christ speaks of an event still to come1 whereas ,his birth and temptations were already past4 ,nor can there be reference to the transfiguration1 even if we suppose angels to have been present2 nor to the agony in the garden2 nor to the resurrection2 for on none of these occasions did ,philip and ,nathanael see the angels4 ,less improbable1 perhaps1 is the view that there is reference to the ascension1 and the two angels that appeared then 7,acts i4 #aj74 ,but this opinion too we reject without hesitation4 ,in the passage of the ,acts referred to1 ,st4 ,luke tells us3 8,and while they were beholding ,him going up to heaven1 behold two men stood by them in white garments40 ,now1 it is clear that angels who stood by the apostles and disciples1 cannot possibly be those referred to here as 8ascending and descending upon the ,son of ,man40 ,a ,lapide refers the prediction to some miraculous vision seen by the disciples during our ,lord's life1 and not recorded in the ,gospels4 ,but it seems improbable that the fulfilment of such a prediction would be passed over in silence by all the ,evangelists4 ,finally1 there is the opinion1 which is held by ,maldonatus1 that there is reference to the last judgment1 when the heavens shall be opened1 and ,christ shall come riding on the clouds of heaven1 accompanied by angels1 and all men shall be forced to confess ,him ,god4 ,this seems to us the most probable interpretation4 ,for1 first1 it is likely that our ,lord refers to the clearest and most incontrovertible proof that shall be given of ,his ,divinity2 and such will be ,his coming in majesty to judge the world4 ,secondly1 we know that on another occasion1 when he was challenged by the ,jewish ,high ,priest to say if he was the ,son of ,god1 ,he appealed to this same proof of ,his ,divinity3 8,i adjure thee by the living ,god1 that thou tell us if thou be the ,christ1 the ,son of ,god4 ,jesus saith to him3 ,thou hast said it4 ,nevertheless1 ,i say to you3 ,hereafter you shall see the ,son of ,man sitting at the right hand of the power of ,god1 and coming in the clouds of heaven0 7,matt4 xxvi4 #fcfd74 ,probably the expression3 99ascending and descending99 is to be understood metaphorically1 even in this opinion1 and means merely that the angels shall be attendant upon the great ,judge1 ready to execute ,his will4 ,the order is remarkable3 they are said first to ascend1 and then to descend1 as was the case also in ,jacob's vision4 ,,chapter ,,ii4 #aaa4 99,christ at the marriage feast in ,cana changes water into wine499 #ab4 99,he goes down to ,capharnaum499 #acag4 99,at the approach of the ,pasch ,he goes up to ,jerusalem1 and there drives the buyers and sellers out of the ,temple499 #ahbb4 99,challenged by the ,jews for a sign of ,his authority1 ,he predicts ,his own ,resurrection1 as the disciples called to mind after ,he had risen499 #bcbe4 99,on the occasion of this first ,pasch of ,his public life many believe in ,him because of ,his miracles499 #a4 ,et die tertia nuptiae #a4 ,and the third day there was factae sunt in ,cana ,galilaeae1 a marriage in ,cana of ,galilee3 et erat mater ,iesu ibi4 and the mother of ,jesus was there4 #b4 ,vocatus est autem et ,iesus1 #b4 ,and ,jesus also was invited1 et discipuli eius1 ad nuptias4 and his disciples1 to the marriage4 #a4 ,the ,evangelist having narrated how our ,lord was witnessed to by the ,baptist1 and joined by ,his first disciples1 now proceeds to tell how ,he bore testimony of ,himself by ,his miracles4 99,the third day499 ,naturally the third from the point of time last referred to1 in verse #dc4 ,the marriage feast was celebrated for a week among the ,jews1 and this custom had come down from very ancient times1 as we learn from the book of ,judges1 xiv4 #ab4 99,cana of ,galilee99 was situated most probably in the tribe of ,zabulon near ,capharnaum4 ,there was another ,cana in the tribe of ,aser1 near ,sidon 7see ,jos4 xix4 #bh74 #b4 99,and ,jesus also was invited992 that is to say1 ,he also1 as well as the ,blessed ,virgin1 was invited4 ,mald4 holds that 7et7 is explanatory3 on that account1 that is to say1 because she was there as a friend of the family1 ,jesus was invited4 #c4 ,et deficiente vino1 dicit #c4 ,and the wine failing1 the mater ,iesu ad eum3 ,vinum non mother of ,jesus saith to him3 habent4 ,they have no wine4 #c4 99,and the wine failing99 7,gr4 having failed74 ,either all the wine was already drunk1 or1 at least1 there was no more to be drawn2 the last was on the table4 ,when we take into account what ,mary says to the servants 7v4 #e71 it is plain that her object in telling ,jesus that the wine had run short1 was not that ,he and ,his disciples might retire 7,bengel71 nor that ,he might exhort the company to patience 7,calvin71 nor that ,he might buy wine 7,kuin471 but that ,he might work a miracle4 8,the ,mother of the ,lord having heard of the testimony of the ,baptist1 and seeing the disciples gathered round her ,son1 the circumstances of whose miraculous birth she treasured in her heart 7,luke ii4 #ai1 #ea7 must have looked now at length for the manifestation of ,his power1 and thought that an occasion only was wanting4 ,yet even so she leaves all to ,his will0 7,westc41 in ,speaker's ,comm474 #d4 ,et dicit ei ,iesus3 ,quid #d4 ,and ,jesus saith to her3 mihi et tibi est mulier3 ,woman1 what is it to me and to ,nondum venit hora mea4 thee8 ,my hour is not yet come4 #d4 99,woman1 what is it to me and to thee899 ,the ,vulgate has4 8,quid mihi et tibi est1 mulier80 ,but the verb is not in the ,greek text 7 871 which would therefore be better translated3 8,what to ,me and to thee1 woman80 ,the ,revised ,version of the ,church of ,england renders3 8,woman1 what have ,i to do with thee80 ,most ,protestant writers have held that these words of our ,lord contain a reproof of ,his mother4 ,among ,catholics many have held that the words contain the semblance of reproof2 to teach us1 not ,mary1 that we are not to be influenced by motives of flesh and blood in the service of ,god4 ,others have held 7and this is the general opinion of modern ,catholic commentators7 that the words do not contain even the appearance of reproof4 7#a7 ,it is now generally acknowledged even by ,protestant commentators that the term is not reproachful or disrespectful4 ,according to ,alford there is no reproach in the term1 but rather respect2 and ,trench says3 8,so far from any harshness1 the compellation has something solemn in it0 7,miracles1 p4 #ajj74 ,liddell and ,scott's ,lexicon1 says3 8,it is often used as a term of respect or affection1 mistress1 lady40 ,yet ,calvin impiously asserts that our ,lord does not deign to call ,mary ,his ,mother3 8,deinde cur simplici repulsa non contentus eam in vulgarem mulierum ordinem cogit1 nec jam matris nomine dignatur80 8,why doubt of the heavenly origin of a reformation wrought by such reasoning as this80 7,mc,carthy74 ,father ,coleridge thinks that ,mary is addressed here by the title because that is 8what we may call her official and theological title 444 for she is the #8woman' of whom our ,lord was born2 she is the #8woman' of whom ,god spake to our first parents when ,he made them the promise of a ,redeemer after the fall2 she is the #8woman' to whom the whole range of types look forward1 who was to conceive and compass a man 7,jer4 xxxi4 #bb72 she is the #8woman1' the second ,eve1 as our ,lord is the ,man1 and the ,son of ,man1 the second ,adam407#cb7 ,but whatever may be thought of this view1 enough has been said to show that the term does not imply reproof or disrespect4 7#b7 ,neither does the phrase 8,what to ,me and to thee80 7 874 ,we find exactly the same phrase in ,judg4 xi4 #ab2 #c ,kings xvii4 #ah2 #d ,kings iii4 #ac2 #b ,paral4 xxxv4 #ba2 ,mark v4 #g2 ,luke viii4 #bh47cc7 7,a74 ,after a candid examination of these texts1 it must1 we think1 appear that the meaning of the phrase is not3 ,what does this concern you and ,me8 for in some1 if not all1 of the passages cited the phrase cannot have that meaning4 ,besides1 is it likely ,jesus would say that the wants of the poor1 who were ,his hosts1 and perhaps ,his relatives1 and their shame consequent upon those wants1 did not concern ,him8 7,b74 ,neither is the meaning3 ,what have ,i to do with you1 or1 what have ,i in common with you8 7as author of a miracle such as you suggest72 it must proceed from ,my ,divine nature1 while only ,my human nature has been derived from you 7so ,augus41 ,tolet41 ,patriz474 ,for-- 7a7 ,this is not the meaning of the phrase in the parallel passages4 7b7 ,christ gives a different reason3 ,my hour is not yet come4 7c7 ,his person hypostatically united to ,his human nature1 had that nature in common with her1 and it is of ,his person 7mihi71 not of ,his ,divine nature merely that ,he speaks4 7,c74 ,what the precise meaning of the phrase is1 it is difficult to determine with certainty4 ,in all the passages where it occurs1 it seems to indicate some divergence between the thoughts or wishes of the persons so brought together4 ,most probably it is here a remonstrance2 because the suggestion that ,christ should work a miracle is inconvenient or inopportune1 inasmuch as it brings moral pressure to bear upon ,him to make ,him begin ,his miracles before the time at which1 prescinding from this suggestion1 ,his public miracles were to begin4 ,something similar are the words of ,god to ,moses3 8,let ,me alone1 that ,my wrath may be kindled against them1 and that ,i may destroy them0 7,exod4 xxxii4 #aj74 ,on that occasion ,god1 after remonstrating1 granted the prayer of ,moses1 just as on this occasion1 after remonstrating1 ,he yielded to the suggestion of ,his ,mother4 ,so ,st4 ,cyril of ,alex41 ,st4 ,amb41 ,corl1 c4 ,whether the above be the correct meaning of the phrase or not1 one thing is clear1 against ,calvin1 ,alf41 ,trench1 c41 that the words cannot contain a rebuke--not a real rebuke2 because there was no fault on ,mary's part1 not even venial 7,council of ,trent1 sess4 vi41 can4 #bc74 ,st4 ,aug41 whose authority ,protestants must respect1 whatever they may think of that of the ,council of ,trent1 says3 8,de ,sancta ,maria ,virgine1 propter honorem ,christi1 nullam prorsus quando de peccato agitur volo habere quaestionem0 7,de ,natura et ,gratia1 ch4 xxxvi474 ,moreover1 if the ,blessed ,virgin were guilty of any fault1 it would be either because of the thing suggested1 or of some circumstance of time1 place1 motive1 c4 ,now1 our ,lord granted what she suggested2 the object was therefore1 good4 ,the circumstances were the very same when the miracle was wrought as when it was suggested4 ,as to her motive1 it may have been good--charity for the poor4 ,why1 then1 ascribe a bad motive1 such as vanity1 without convincing proof8 ,that the suggestion was acceded to1 goes to show that it was made in circumstances in which it was not displeasing to ,god47#cd7 ,neither is there in the words a feigned rebuke1 that is1 feigned for our instruction1 to show us that we are not to regard flesh and blood in doing the work of ,god 7,mald41 ,tolet41 c472 for ,christ actually did what was suggested2 and1 besides1 it is ,catholic teaching that ,christ in heaven grants many requests to ,his ,mother1 because she is ,his ,mother4 ,in vain1 then1 have ,protestants tried to find1 in these words of our ,lord1 anything derogatory to the dignity of ,his ,blessed ,mother4 ,to every interpretation which would give such a sense to ,his words1 we may answer1 with ,st4 ,justin1 ,martyr3 8,non verbo matrem objurgavit qui facto honoravit40 8,he reproved not ,his mother by what ,he said who honoured her by what ,he did40 99,my hour is not yet come499 ,in our interpretation it is easy to explain these words4 ,his hour is not the hour of ,his death1 nor the time when the want of wine would be fully felt1 but the time at which1 according to the ordinary providence of ,god1 and prescinding from ,his ,mother's suggestion1 ,his public miracles were to begin4 #e4 ,dicit mater eius ministris3 #e4 ,his mother saith to the ,quodcumque dixerit vobis1 waiters3 ,whatsoever he shall facite4 say to you1 do ye4 #e4 99,whatsoever he shall say to you1 do ye499 ,these are not the words of one whose suggestion had been reproved and rejected4 #f4 ,erant autem ibi lapideae #f4 ,now there were set there hydriae sex positae secundum six waterpots of stone1 purificationem ,iudaeorum1 according to the manner of the capientes singulae metretas purifying of the ,jews1 binas vel ternas4 containing two or three measures apiece4 #f4 ,for the custom of the ,jews in the matter of ablutions1 see ,matt4 xv4 #b2 ,mark vii4 #be4 ,the was a ,greek liquid measure1 containing about nine gallons1 or1 to be accurate1 eight gallons #g4d pints4 ,there were six jars1 or waterpots1 each containing two or three measures4 ,if each jar contained two measures1 the whole quantity of wine miraculously provided would be #f #b #i #ajh gallons4 ,if each contained three measures1 the whole would be #f #c #i #afb gallons4 ,the quantity of wine miraculously produced was therefore very great1 being at least about #ajh gallons4 ,it is absurd1 however1 to seek in this miracle of our ,divine ,lord any excuse for intemperance4 ,as well might ,god be accused of conniving at intemperance1 because ,he fills the grape each year with the moisture of earth and heaven1 and then transmutes this into the nobler juices which ,he knows man will convert into wine4 ,he gives in every case1 that we may use1 not that we may abuse4 ,if the quantity of wine miraculously provided on this occasion was large1 we ought to remember that the marriage feast lasted for a week2 that there were probably many guests present1 whose number was considerably increased by the invitation1 at the last moment1 of ,christ and ,his disciples on their arrival from ,judea2 that others would probably be attracted now by the fame of this miracle1 and the desire to see ,him who had wrought it2 and1 finally1 that the quantity of the wine made the miracle more striking4 #g4 ,dicit eis ,iesus4 ,implete #g4 ,jesus saith to them3 ,fill hydrias aqua4 ,et impleverunt the waterpots with water4 ,and eas usque ad summum4 they filled them up to the brim4 #g4 99,to the brim499 ,so that there was no room left to mix wine or anything else with the water2 this shows1 too1 the quantity of wine that was miraculously supplied4 #h4 ,et dicit eis ,iesus3 ,haurite #h4 ,and ,jesus saith to them3 nunc1 et ferte architriclino4 ,draw out now1 and carry to the ,et tulerunt4 chief steward of the feast4 ,and they carried it4 #h4 99,chief steward99 7,gr4 1 chief1 or ruler1 and 1 a dining room1 with three couches1 and more generally1 a diningroom74 ,the president of the feast1 according to some1 was one of the guests selected by the host1 or by the unanimous consent of the guests2 according to others1 he was not a guest1 but the chief servant4 ,in the first view he corresponds with the of the ,greeks1 and the 8magister convivii10 or 8arbiter bibendi10 of the ,romans2 and this we take to be correct1 for his familiarity with the bridegroom 7v4 #aj7 bespeaks the friend rather than the servant4 #i4 ,ut autem gustavit #i4 ,and when the chief steward architriclinus aquam vinum had tasted the water made factam1 et non sciebat unde wine1 and knew not whence it esset1 ministri autem sciebant was1 but the waiters knew who qui hauserant aquam1 vocat had drawn the water2 the chief sponsum architriclinus4 steward calleth the bridegroom4 #i4 ,st4 ,john mentions that the president of the feast knew not whence the wine was1 nor how it had been produced1 in order to show that his testimony in its favour was not the result of previous collusion with ,jesus4 99,who had drawn the water499 is the form for the pluperfect1 as well as for the perfect participle1 and is rightly rendered 8had drawn40 ,we consider it more likely that the reference is to their drawing the water from the well in order to fill the waterpots4 ,but if the reference be to drawing the wine from the pots 7in v4 #h the same ,greek verb is used in reference to that action71 then the wine is called water because it had been water so recently1 just as the serpent is called a rod in ,exod4 vii4 #ab4 because it had been a rod immediately before4 ,it is most likely that the conversion took place in the waterpots1 and not on the way from them to the table4 #aj4 ,et dicit ei3 ,omnis homo #aj4 ,and saith to him3 ,every primum bonum vinum ponit3 et man at first setteth forth cum inebriati fuerint1 tunc good wine1 and when men have id1 quod deterius est3 ,tu well drank1 then that which is autem servasti bonum vinum worse4 ,but thou hast kept the usque adhuc4 good wine until now4 #aj4 ,most probably the ,greek word 77 rendered in the ,vulgate 8inebriati fuerint0 does not here imply drunkenness1 but only drinking freely4 8,in classical use it generally1 but not always1 implies intoxication4 ,in the ,hellenistic writers1 however1 as ,josephus1 ,philo1 and the ,,lxx41 it very often denotes drinking freely1 and the hilarity consequent1 which is probably the sense here0 7,bloomf474 ,in any case1 whatever meaning we give the word here1 the president of the feast merely speaks of what was the common practice1 without saying that the guests at this particular feast had indulged to the same extent4 #aa4 ,hoc fecit initium signorum #aa4 ,this beginning of miracles ,iesus in ,cana ,galilaeae3 et did ,jesus in ,cana of ,galilee3 manifestavit gloriam suam1 et and manifested his glory1 and crediderunt in eum discipuli his disciples believed in him4 eius4 #aa4 ,this was ,christ's first miracle1 or better perhaps1 it was ,his first public miracle1 the first sign1 or proof given in public of ,his ,divine power4 ,it is worthy of note that our ,lord honoured marriage on this occasion not only by ,his presence1 but also by ,his first public miracle4 ,the effect of the miracle is carefully noted by our ,evangelist whose main object1 as we saw1 is to prove ,christ's ,divinity4 ,and ,he manifested ,his glory1 7see i4 #ad72 and the faith of the disciples was confirmed4 ,the fact that they were disciples1 shows that they had some faith already4 #ab4 ,post hoc descendit #ab4 ,after this he went down to ,capharnaum1 ipse1 et mater ,capharnaum1 he and his mother1 eius1 et fratres eius2 et and his brethren1 and his discipuli eius3 et ibi disciples3 and they remained manserunt non multis diebus4 there not many days4 #ab4 99,capharnaum991 the largest town of ,galilee1 was situated1 on the western shore of the sea of ,galilee 7,matt4 iv4 #ac1 ,john vi4 #bd71 and the journey to it from ,cana is rightly described as a descent4 ,during ,his public life our ,lord seems to have dwelt chiefly in this town1 which is therefore sometimes spoken of as ,his own city 7see ,matt4 ix4 #a1 and compare with ,mark ii4 #a74 ,it was long thought to be impossible to identify the site of ,capharnaum1 but it seems now to be practically certain that the site is that of the modern ,tell ,hm1 about two and a half miles south west of the point where the ,jordan enters the sea of ,galilee4 ,capharnaum means the village 77 of ,nahum4 ,tell is the ,arabic for a hillock covered with ruins1 and it is reasonably conjectured that ,hm is a contraction for ,nahum1 the first syllable1 as sometimes happens in such cases1 being dropped4 ,thus ,tell ,hm would mean the ruinclad hillock of ,nahum4 ,a summary of the various reasons for identifying the two places is given by ,pre ,didon1 in his able work3 ,jesus ,christ1 vol4 ii41 ,appendix ,f4 ,the 99brethren99 of the ,lord here referred to were ,his cousins1 but according to the ,scriptural usage any near relations are called brethren4 ,thus ,abraham and ,lot are 8brethren0 7,gen4 xiii4 #h71 though ,abraham was in reality ,lot's uncle 7,gen4 xi4 #bg74 ,see also remarks on vii4 #c4 #ac4 ,et prope erat pascha #ac4 ,and the pasch of the ,jews ,iudaeorum1 et ascendit ,iesus was at hand1 and ,jesus went up ,ierosoloymam3 to ,jerusalem4 #ac4 99,and99 7 for7 99the ,pasch991 c4 ,this was the first ,pasch of our ,lord's public life4 ,the ,evangelist calls it the ,pasch of the ,jews1 because he is writing for the inhabitants of ,asia ,minor1 most of whom were ,greeks4 ,the ,pasch 7,heb4 pesach1 71 beginning at evening on the #adth1 and ending at evening on the #bast of ,nisan17#ce7 was the greatest festival of the ,jews4 ,the word 8pasch0 means the passing over 7from pasach1 1 to pass or leap over71 and the name was given to this festival as commemorating the passing over of the houses of the ,israelites when the destroying angel slew the firstborn in the land of ,egypt 7see ,exod xii4 #aa1 #ab74 99,and ,jesus went up to ,jerusalem499 ,at the three principal feasts3 ,pasch1 ,pentecost1 and ,tabernacles1 all the male adults were bound to go up to the temple at ,jerusalem4 #ad4 ,et invenit in templo #ad4 ,and he found in the temple vendentes boves1 et oves1 et them that sold oxen and sheep columbas1 et numularios and doves1 and the changers of sedentes4 money sitting4 #ad4 ,the animals here mentioned were sold to be sacrificed4 ,the money changers were there to change foreign money into ,jewish4 ,it was probably in the ,court of the ,gentiles that ,christ found them4 99,in the temple99 7 1 i4e41 in sacro loco74 ,the must be carefully distinguished from the 7v4 #bj74 ,the former included the temple proper1 and also its courts1 porches1 and porticoes2 in a word1 all its sacred precincts2 the latter was the temple proper1 the house of ,god1 the place where ,he dwelt 7 to dwell74 ,we know that around the temple as rebuilt by ,herod the ,great1 there were three courts3 the outer1 or that of the ,gentiles2 the inner1 or that of the ,israelites2 and between them1 on the eastern side1 the ,court of the women4 ,in the inner court1 or that of the ,israelites1 there was a portion next the temple proper set apart for the priests4 #ae4 ,et cum fecisset quasi #ae4 ,and when he had made as it flagellum de funiculis1 omnes were a scourge of little eiecit de templo1 oves quoque1 cords1 he drove them all out et boves1 et numulariorum of the temple1 the sheep also effudit aes1 et mensas and the oxen1 and the money of subvertit4 the changers he poured out1 and the tables he overthrew4 #ae4 99,he drove them all out of the temple1 the sheep also and the oxen499 ,these words of our version mean that ,he drove out not only the animals1 but also the sellers1 and this is distinctly stated by ,s4 ,aug41 and several other ,fathers4 ,the sense of the ,greek is ambiguous3 99,he drove all out of the temple1 both the sheep and the oxen499 #af4 ,et his qui columbas #af4 ,and to them that sold vendebant1 dixit3 ,auferte ista doves he said3 ,take these hinc1 et nolite facere domum things hence1 and make not the ,patris mei1 domum house of my father a house of negotiationis4 traffic4 #af4 ,christ deals more leniently with those who sold the doves1 perhaps because these were the offerings of the poor4 99,a house of traffic499 ,our ,lord does not on this occasion say the traffic was unjust1 but implies that it was sacrilegious1 as being carried on in a holy place4 ,on another occasion1 three years afterwards1 ,christ again drove traders from the temple1 who ,he says had made it 8a den of thieves10 adding the sin of injustice to that of sacrilege 7,matt4 xxi4 #ac74 ,note how ,he calls ,god ,his ,father4 ,see v4 #ah4 #ag4 ,recordati sunt vero #ag4 ,and his disciples discipuli eius1 quia scriptum remembered that it was est3 ,zelus domus tuae comedit written3 ,the zeal of thy me4 house hath eaten me up4 #ag4 ,our ,evangelist1 mindful of his scope in writing this ,gospel1 draws attention to the fulfilment of this prophecy of the ,psalmist1 inasmuch as this tends to prove that ,jesus was the ,messias and the true ,god4 7will eat me up7 is the true reading here1 though the ,psalm has the prophetic past4 #ah4 ,responderunt ergo ,iudaei1 #ah4 ,the ,jews therefore et dixerunt ei3 ,quod signum answered1 and said to him3 ostendis nobis1 quia haec ,what sign dost thou show unto facis8 us1 seeing thou dost these things8 #ah4 ,the ,jews challenge 7answered1 meaning here1 as frequently1 went on to speak7 ,christ for a proof of that authority which ,he appeared to claim for ,himself in driving them from the temple1 and also in calling ,god ,his ,father 7see v4 #agah74 ,the incident itself1 with so many men tamely submitting to ,his action1 was1 as ,origen points out1 one of the most wonderful signs ,he could have shown them4 ,but they hoped1 as ,st4 ,chryst4 remarks1 to put ,him in a dilemma by obliging ,him either to work a miracle on the spot1 or else cease to interfere with them4 #ai4 ,respondit ,iesus1 et dixit #ai4 ,jesus answered1 and said eis3 ,solvite templum hoc1 et to them3 ,destroy this temple1 in tribus diebus excitabo and in three days ,i will raise illud4 it up4 #ai4 ,instead of working a miracle ,he merely refers darkly to a future sign that was still some years off1 as ,he does on a similar occasion1 when dealing with other unbelievers1 ,matt4 xii4 #chdj4 8,he1 however10 says ,st4 ,chrys41 8who even anticipated men's wishes1 and gave signs when ,he was not asked1 would not have rejected here a positive request1 had ,he not seen a crafty design in it40 ,standing as ,he was beside ,herod's temple1 probably in the ,court of the ,gentiles or immediately outside it1 ,his words1 99,destroy this temple1 and in three days ,i will raise it up991 were understood by the ,jews 7v4 #bj71 and apparently by ,his disciples 7v4 #bb71 in reference to ,herod's temple4 ,various views have been put forward to show that ,his words were not necessarily misleading4 7#a7 ,it is said that ,he may have pointed with ,his finger to ,his body while ,he said3 ,destroy this temple4 ,but the fact that ,he was actually misunderstood by all seems to exclude this hypothesis4 7#b7 ,it is held by many that ,he spoke both of ,herod's temple and of ,his body4 ,so1 apparently1 ,origen2 and ,cardinal ,wiseman says explicitly3 8,finally did our ,lord speak altogether of ,his resurrection so as to exclude all allusion to rebuilding the temple which stood before ,him8 ,i must confess that 444 ,i cannot read the passage without being convinced that ,he spoke of both0 7,lect4 on the ,euch41 p4 #ace1 ,no4 #d74 ,we1 however1 cannot bring ourselves to adopt this view against what seems to be the clear sense according to the interpretation of the inspired ,evangelist1 who tells us1 7v4 #ba71 ,but ,he spoke of the temple of ,his body4 7#c7 ,there is the common answer1 that ,he spoke ambiguously and allowed them to be deceived1 because they were unworthy of plainer speech4 ,they were not1 however1 necessarily deceived1 for 7a temple7 was used frequently in reference to the human body 7see1 e4g41 #a ,cor4 iii4 #af1 #ag2 vi4 #ai2 #b ,cor4 vi4 #af71 and our ,lord's language might have given them some reason for suspecting that it was of ,his body ,he spoke4 ,for the two verbs1 which he used and though they could be understood in reference to the temple of stone1 applied more appropriately to ,his body2 the former signifying the breaking up or loosing of the union between ,his soul and body2 the latter1 the raising of the body to life1 as so often in ,st4 ,paul4 ,see1 e4g41 #a ,cor4 xv4 #d1 #ab1 #ad1 c4 99,destroy this temple991 is not1 of course1 a command to put ,him to death1 but a permission like what ,he said to ,judas3 ,that which thou dost1 do quickly 7,john xiii4 #bg74 ,it was usual with the ,prophets to announce their predictions in the form of a command2 as1 for instance1 ,isaias 7xlvii4 #a73 8,come down1 sit in the dust1 ,o virgin daughter of ,babylon40 #bj4 ,dixerunt ergo ,iudaei3 #bj4 ,the ,jews then said3 ,six ,quadraginta et sex annis and forty years was this aedificatum est templum hoc1 temple in building1 and wilt et tu in tribus diebus thou raise it up in three excitabis illud8 days8 #bj4 ,the rebuilding of the temple by ,herod the ,great is said by ,josephus1 in ,antiq4 xv4 #aa1 #a1 to have been begun in the eighteenth year of his reign2 in ,b4 ,jud4 i4 #ba1 #a1 in the fifteenth2 the difference arising from the fact that in one case ,josephus counts from the death of ,antigonus1 in the other from ,herod's appointment by the ,romans4 7,see ,antiq4 xvii4 #h1 #a47 ,reckoning from the latter1 we have twenty years till the birth of ,christ1 and thirty years since that event1 making fifty1 from which1 however1 four must be subtracted1 because our era is four years too late4 ,this gives fortysix years4 ,the mere building of the temple took only nine years and a half1 but during the remainder of the time it was decorated4 ,these decorations were still going on1 and were not completed till #fd ,a4,d41 so that the ,greek verb ought to get its proper sense3 has been in building4 #ba4 ,ille autem dicebat de #ba4 ,but he spoke of the temple templo corporis sui4 of his body4 #ba4 ,the inspired ,evangelist here tells us that it was of ,his body ,christ spoke4 ,he adds the explanation to show1 perhaps1 how utterly devoid of all foundation in fact was the distorted testimony of the false witnesses1 who on the night before ,his death charged our ,lord with having threatened to destroy the temple made with hands 7,matt4 xxvi4 #fa2 ,mark xiv4 #eh74 #bb4 ,cum ergo resurrexisset a #bb4 ,when therefore he was mortuis1 recordati sunt risen again from the dead1 his discipuli eius1 quia hoc disciples remembered that he dicebat1 et crediderunt had said this1 and they scripturae1 et sermoni quem believed the scripture1 and dixit ,iesus4 the word that ,jesus had said4 #bb4 ,when ,christ had risen ,his disciples understood the ,scriptures1 or rather they believed that they 7see1 e4g41 ,psalms iii4 #f2 xv4 #aj71 and ,christ's present words1 referred to ,his resurrection4 #bc4 ,cum autem esset #bc4 ,now when he was at ,ierosolymis in pascha in die ,jerusalem at the pasch1 upon festo1 multi crediderunt in the festival day1 many nomine eius1 videntes signa believed in his name1 seeing eius1 quae faciebat4 his signs which he did4 #bc4 99,upon the festival day499 ,rather during the festal time1 which1 at the ,pasch1 lasted a week1 many believed in ,his name1 that is to say1 in ,him1 seeing the miracles which he wrought1 and which were proofs of ,his divine power4 #bd4 ,ipse autem ,iesus non #bd4 ,but ,jesus did not trust credebat semetipsum eis1 eo himself unto them1 for that he quod ipse nosset omnes4 knew all men4 #bd4 99,unto them992 i4e41 all the ,jews1 or perhaps those very persons who believed in ,him2 because1 as searcher of hearts 7verse #be71 ,he foresaw that they would not remain faithful followers4 #be4 ,et quia opus ei non erat #be4 ,and because he needed not ut quis testimonium perhiberet that any should give testimony de homine3 ipse enim sciebat of man3 for he knew what was quid esset in homine4 in man4 #be4 ,he knew this1 not by any external indications1 but because ,he is the searcher of hearts4 ,this is noted as another proof of ,christ's ,divinity1 because this knowledge of the secrets of the hearts of all men belongs to ,god alone4 ,see #c ,kings viii4 #ci2 #a ,paral4 xxviii4 #i2 ,job xlii4 #b2 ,ps4 vii4 #aj2 ,acts xv4 #h4 ,some of the saints in special cases were able to read the hearts of certain individuals1 but no one save ,god knows the hearts of all4 ,,chapter ,,iii4 #aba4 99,nicodemus comes to ,christ2 their discourse499 #bbcf4 99,christ begins to baptize2 complaints of the ,baptist's disciples1 and testimony of the ,baptist to ,christ's divine origin1 and to the necessity of faith in ,him499 #a4 ,erat autem homo ex #a4 ,and there was a man of the pharisaeis1 ,nicodemus nomine1 ,pharisees1 named ,nicodemus1 a princeps ,iudaeorum4 ruler of the ,jews4 #a4 ,this chapter is closely connected with the end of the preceding4 ,among the many who believed 7ii4 #bc7 was 99a man of the ,pharisees99 7see i4 #bd74 ,the sect1 name1 and dignity of the man are mentioned1 because of his importance1 and because of the importance of the discourse about to be narrated4 99,a ruler of the ,jews992 that is to say1 as we gather from vii4 #de1 #ej1 he was a member of the ,sanhedrim4 #b4 ,hic venit ad ,iesum nocte1 #b4 ,this man came to ,jesus by et dixit ei3 ,rabbi1 scimus night1 and said to him3 ,rabbi1 quia a ,deo venisti magister3 we know that thou art come a nemo enim potest haec signa teacher from ,god3 for no man facere quae tu facis1 nisi can do these signs which thou fuerit ,deus cum eo4 dost1 unless ,god be with him4 #b4 ,because he believed in ,jesus1 he came2 but because he feared the ,jews1 he came by night4 99,we know499 ,nicodemus may have come in the name of several1 to learn more about ,jesus1 or he may be merely alluding to the fact that some others were of the same belief4 ,he professed his faith in ,jesus as a heavensent teacher1 stating the nature of his belief4 8,nicodemus estimates accurately1 we may almost say with theological precision1 the force of the evidence of the miracles of our ,lord1 if they were to be taken apart from other considerations which belonged to the same subjectmatter4 ,the miracles in themselves proved exactly that ,god was with ,him2 but if they were taken in conjunction with the witness of ,st4 ,john the ,baptist1 with our ,lord's manner of working them1 that is1 as one who was using ,his own power1 and with ,his way of speaking of ,himself1 and of ,god as ,his ,father1 they might have been enough to form the ground of a still higher faith concerning our ,blessed ,lord0 7,coleridge1 ,life of our ,lord1 vol4 i41 page #bef74 #c4 ,respondit ,iesus1 et dixit #c4 ,jesus answered and said to ei3 ,amen1 amen1 dico tibi1 him3 ,amen1 amen1 ,i say to nisi quis renatus fuerit thee1 unless a man be born denuo1 non potest videre again1 he cannot see the regnum ,dei4 kingdom of ,god4 #c4 99,jesus answered499 ,this might merely mean that ,he went on to speak1 the verb to answer being again and again found in this sense in the ,new ,testament4 ,here1 however1 it may be used in its strict sense of replying to a question1 for it seems to us extremely probable that a portion of the discourse leading up to the statement made in verse #c is omitted by the ,evangelist4 ,it is highly improbable that the whole discourse between ,christ and ,nicodemus is here recorded1 as it seems very unlikely that ,nicodemus1 after the trouble of coming specially to ,christ by night1 left ,him1 or would be allowed to leave1 after the two or three minutes in which the discourse here reported was spoken4 99,born again499 ,the ,greek word 1 which is rendered 8again10 may mean--7a7 from above1 or 7b7 again4 ,the latter meaning1 however1 is more probable here1 for so ,nicodemus understood our ,lord's words 7see verse #d73 so1 also ,s4 ,chrysostom1 and nearly all the ,latin fathers4 ,compare1 too1 ,tit4 iii4 #e2 #a ,pet4 i4 #bc4 ,the truth expressed in this verse is universal2 whoever is born needs to be reborn in order to see 7 8to enter into10 verse #e7 the kingdom of ,god in ,christ's ,church here1 and in heaven hereafter4 #d4 ,dicit ad eum ,nicodemus3 #d4 ,nicodemus saith to him3 ,how ,quomodo potest homo nasci1 cum can a man be born when he is sit senex8 numquid potest in old8 can he enter a second ventrem matris suae iterato time into his mother's womb1 introire1 et renasci8 and be born again8 #d4 ,nicodemus either understood our ,lord to speak of a second carnal birth2 or perhaps1 not understanding the words at all1 he may have pretended to misunderstand1 in order to get ,christ to explain4 ,his motive1 at all events1 was good--to obtain light and instruction4 #e4 ,respondit ,iesus3 ,amen1 amen #e4 ,jesus answered3 ,amen amen1 dico tibi1 nisi quis renatus ,i say to thee1 unless a man be fuerit ex aqua et ,spiritu born again of water and the sancto1 non potest intriore in ,holy ,ghost1 he cannot enter regnum ,dei4 into the kingdom of ,god4 #e4 ,hence ,christ goes on to give a more precise statement of the truth contained in verse #c1 with an additional explanation regarding the means of regeneration under the new dispensation4 99,amen1 ,amen499 ,this formula indicates the importance of the pronouncement4 ,it has been defined by the ,council of ,trent--7a7 that there is question in this fifth verse of natural water1 and 7b7 of that natural water as necessary for ,baptism4 8,si quis dixerit aquam veram et naturalem non esse de necessitate baptismi1 atque ideo verba illa ,d4 ,n4 ,j4 ,c43 #8,nisi quis renatus fuerit ex aqua1 et ,spiritu ,sancto1' ad metaphoram aliquam detorserit1 anathema sit0 7,sess4 vii4 ,can4 #b4 ,de bapt474 ,this solemn declaration of the infallible ,church settles1 for ,catholics1 the question as to whether there is reference here to ,christian ,baptism4 ,but even against heretics1 for whom the ,council of ,trent speaks in vain1 it is not difficult to show that there must be reference here to ,christian ,baptism4 ,for 7#a7 it cannot be denied that ,christ inaugurated some external rite of baptism 7,john iii4 #be1 #bf2 iv4 #aa74 7#b7 ,christ and ,his disciples are represented 7verse #bb7 as beginning to baptize after this discourse with ,nicodemus4 7#c7 ,every circumstance of this second birth spoken of to ,nicodemus is found in ,christian ,baptism4 7a7 ,here we are said to be born again2 so1 too1 are we in ,baptism3--8,according to ,his mercy ,he saved us by the laver of regeneration and renovation of the ,holy ,ghost0 7,tit4 iii4 #e74 7b7 ,this second birth is necessary that we may be saved and enter the kingdom of ,god2 so is ,christian ,baptism 7,mark xvi4 #af2 ,acts iii4 #cg1 #ch71 7c7 ,this second birth is through water and the ,holy ,ghost2 so is ,baptism4 ,see ,acts viii4 #cfdg2 ,tit4 iii4 #e4 ,seeing that there is reference in the text to ,christian ,baptism1 the word 8water0 in the text1 as the ,council of ,trent defined1 is to be understood1 not metaphorically1 but literally4 ,moreover1 since this new birth is attributed to the water as to the ,holy ,ghost 87ex aqua et ,spiritu ,sancto071 water is not merely an empty symbol in the sacrament1 but an efficient cause of grace like the ,holy ,ghost2 ,he being the principal1 the water the instrumental1 efficient cause4 ,this new birth in ,baptism implies--7#a7 that we die to the old man of sin1 8for we are buried together with ,him by ,baptism into death0 7,rom4 vi4 #d74 ,it implies 7#b7 that we are born through the divine gift of ,god's grace to a new and spiritual life1 in which we are ,his adopted children4 8,so do you also reckon that you are dead to sin1 but alive unto ,god in ,christ ,jesus our ,lord0 7,rom4 vi4 #aa74 ,we may remark1 before passing from this text--7#a7 against the ,pelagians and ,anabaptists1 that ,baptism is here declared necessary for all who have been born1 and therefore for infants before the use of reason2 7#b7 against the ,calvinists and ,socinians1 who hold that children of ,christian parents need not be baptized1 that no exception is here made in favour of the children of ,christians2 7#c7 against ,protestants1 that water in ,baptism is not a mere symbol of regeneration1 but is as truly its efficient cause as the ,holy ,ghost ,himself2 with this difference1 however1 that whereas the water is the instrumental1 the ,holy ,ghost is the principal1 cause4 #f4 ,quod natum est ex carne1 #f4 ,that which is born of the caro est3 et quod natum est ex flesh1 is flesh3 and that spiritu1 spiritus est4 which is born of the ,spirit1 is spirit4 #f4 ,christ explains why the agent of the regeneration of which ,he speaks must be the ,holy ,ghost4 ,what is born of man 7flesh here is taken for human nature without grace71 is merely human2 what is born of the ,holy ,ghost1 is spiritual1 and partakes of the ,divine 7#b ,pet4 i4 #d74 ,since1 then1 the new life to which a man must be born again is spiritual1 a spiritual and supernatural principle is required4 #g4 ,non mireris quia dixi tibi3 #g4 ,wonder not1 that ,i said to ,oportet vos nasci denuo4 thee1 you must be born again4 #g4 ,wonder not1 therefore1 that ,i said to you3 ye must be born again1 for if that which is born of the flesh is flesh1 certainly you need a new birth to be born to a life which is so far above the flesh4 #h4 ,spiritus ubi vult spirat3 #h4 ,the ,spirit breatheth where et vocen eius audis1 sed he will3 and thou hearest his nescis unde veniat1 aut quo voice1 but thou knowest not vadat3 sic est omnis qui natus whence he cometh1 and whither est ex spiritu4 he goeth3 so is every one that is born of the ,spirit4 #h4 ,christ goes on to show how a difficulty in knowing the way in which the regeneration takes place is no proof of its impossibility1 nor a reason for incredulity regarding its possibility4 ,the sense of this verse depends upon the meaning given to the first 8spirit10 4 ,some understand this of the ,holy ,ghost4 ,the ,holy ,ghost acts in men according to ,his own good pleasure2 8you hear ,his voice that cannot be mistaken--its power1 its sweetness1 the peace which it breathes1 the light which it pours on you2 but you cannot tell that ,he is approaching1 or when ,he will come1 or how ,he will work on your soul2 in such manner is it that everyone is born of the ,spirit who is so born0 7,coleridge1 ,public ,life of our ,lord1 vol4 i41 page #bfb74 ,others understand the first spirit here of the wind2 and this is the more common opinion among commentators4 ,in this view1 by means of a simple and obvious illustration from nature1 ,christ shows ,nicodemus that he must believe in the possibility of this second birth1 even though he know not the manner in which it takes place4 ,the wind bloweth where it listeth1 and you know not whence it cometh or whither it goeth3 so is it in regeneration2 you are regenerated1 though you cannot comprehend the process4 ,that sometimes means wind in ,biblical ,greek1 is undeniable 7see1 e4g41 ,gen4 vii4 #a2 ,ps4 civ4 #d2 ,matt4 xxiv4 #ca2 ,heb4 i4 #g71 and the use of the word here in different senses is plain from the comparison 799so is it991 c471 according to the patrons of this second opinion4 ,nor does the fact that it is preceded by the article here oblige us1 according to these1 to refer it to the ,holy ,ghost2 for1 just as in verse #e1 without the article1 it refers to the ,holy ,ghost1 so here1 with the article1 it may not refer to ,him4 #i4 ,respondit ,nicodemus1 et #i4 ,nicodemus answered1 and dixit ei3 ,quomodo possunt haec said to him3 ,how can these fieri8 things be done8 #aj4 ,respondit ,iesus1 et dixit #aj4 ,jesus answered1 and said ei3 ,tu es magister in ,israel1 to him3 ,art thou a master in et haec ignoras8 ,israel1 and knowest not these things8 #i1 #aj4 ,nicodemus again asks how these things can come to pass1 and ,jesus gently upbraids him for his ignorance4 ,as one of the chief teachers of ,israel 7#cf7 7see also vii4 #deej71 one of the seventyone members of the ,sanhedrim1 or supreme ,council of the ,jews1 he should be familiar with the ,sacred ,scriptures1 and ought to have read in them the promise of a spiritual regeneration4 ,see ,ezech4 xxxvi4 #be2 ,zach4 xiii4 #a4 #aa4 ,amen1 amen1 dico tibi1 #aa4 ,amen1 amen ,i say to thee1 quia quod scimus loquimur1 et that we speak what we know1 quod vidimus testamur1 et and we testify what we have testimonium nostrum non seen1 and you receive not our accipitis4 testimony4 #aa4 ,christ continues using the solemn form of asseveration4 99,what we know499 ,the plural is used not of ,himself and the ,holy ,spirit1 nor of ,himself and the ,prophets1 nor of all born of the ,spirit1 nor of the ,three ,persons of the ,trinity1 but simply as a plural of majesty4 99,what we have seen499 ,sight1 says ,st4 ,chrys4 on this verse1 we consider the most certain of all the senses1 so that when we say we saw such a thing with our eyes1 we seem to compel men to believe us4 ,in like manner1 ,christ1 speaking after the manner of men1 does not indeed mean that ,he has seen actually with the bodily eye the mysteries ,he reveals1 but it is manifest that ,he means ,he has the most certain and absolute 7and we may add1 immediate3 see above on i4 #ah7 knowledge of them4 ,in these words1 then1 ,christ insists upon ,his authority to teach1 and ,his claim to be believed4 #ab4 ,si terrena dixi vobis1 et #ab4 ,if ,i have spoken to you non creditis3 quomodo1 si earthly things1 and you dixero vobis coelestia1 believe not3 how will you credetis8 believe if ,i shall speak to you heavenly things8 #ab4 ,if you will not believe ,me when ,i teach you the comparatively elementary doctrine of ,baptism1 which regards the regeneration of man here on earth1 how shall you believe if ,i go on to speak of truths more sublime1 more removed from the realms of sense and human comprehension8 ,the spiritual vision of ,nicodemus was hardly able to bear the first ray of truth2 how then was it to bear the full flood of the light of higher revelation8 #ac4 ,et nemo ascendit in #ac4 ,and no man hath ascended coelum1 nisi qui descendit de into heaven1 but he that coelo1 ,filius hominis1 qui est descended from heaven1 the son in coelo4 of man who is in heaven4 #ac4 ,the meaning is3 ,no one was in heaven except ,him who has descended from heaven1 and now speaks to you2 namely1 the ,son of ,man1 who still remains in heaven4 ,in this view1 which is that of ,st4 ,thomas1 ,toletus1 and ,beelen1 ,christ speaks of ,himself as having ascended into heaven only to accommodate ,his language to human ideas1 which conceive of ascent to heaven as necessary1 in order to our being there4 ,the ,son of ,man1 99as ,son of ,god991 had1 of course1 been there from all eternity and needed not to ascend4 ,some think that ,christ here begins to explain the 8heavenly things0 referred to in the preceding verse2 but a more probable connection is the following3--,he had said3 how shall you believe heavenly things from ,me since you question even the elementary truths which ,i tell you8 ,and yet from ,me alone you must learn such things1 for no one else has been in heaven1 so as to know and be able to teach you the mysteries of ,god4 #ad4 ,et sicut ,moyses exaltavit #ad4 ,and as ,moses lifted up the serpentem in deserto1 ita serpent in the desert1 so must exaltarioportet ,filium the son of man be lifted up3 hominis3 #ae4 ,ut omnis1 qui credit in #ae4 ,that whosoever believeth ipsum1 non pereat1 sed habeat in him1 may not perish1 but vitam aeternam4 may have life everlasting4 #ad1 #ae4 ,christ now goes on to speak of some of the more sublime doctrines4 ,as ,moses raised up the serpent1 upon which whosoever looked was healed 7,numbers xxi4 #di71 so must ,christ be lifted up on the cross 7see ,john viii4 #bh2 xii4 #cbcd71 to save those who believe in ,him4 ,the best supported ,greek reading of verse #ae would be rendered3--99,that everyone who believes may1 through him1 have eternal life992 7may not perish1 but7 not being genuine1 and standing instead of 4 ,though faith is the only condition to salvation which is mentioned in verse #ae1 others are supposed1 as is evident from verse #e3--8,unless a man be born again40 c4 ,faith1 however1 is often specially referred to1 because as the ,council of ,trent 7,sess4 vi41 c4 #h7 says3--8,fides est humanae salutis initium1 fundamentum1 et radix omnis justificationis40 #af4 ,sic enim ,deus dilexit #af4 ,for ,god so loved the mundum1 ut ,filium suum world1 as to give his only unigenitum daret3 ut omnis1 begotten ,son2 that whosoever qui credit in eum1 non pereat1 believeth in him1 may not sed habeat vitam aeternam4 perish1 but may have life everlasting4 #af4 ,some commentators1 following ,erasmus1 hold that what follows to the end of verse #ba1 is not the language of ,christ1 but a comment of the ,evangelist2 but more probably ,christ still continues4 ,the boundless love of ,god for the world1 and not merely for the elect1 is declared to be the cause of the incarnation1 and the world's salvation its object4 ,it was this love that made ,god give ,his onlybegotten ,son to suffer for men and save them4 #ag4 ,non enim misit ,deus ,filium #ag4 ,for ,god sent not his ,son1 suum in mundum1 ut iudicet into the world1 to judge the mundum1 sed ut salvetur mundus world1 but that the world may per ipsum4 be saved by him4 #ag4 ,for it was to save1 not to judge the world1 that the ,son of ,god came at ,his first coming4 ,hereafter in ,his second coming ,he will come to judge and to condemn 7the context proves there is question of the judgment of condemnation74 #ah4 ,qui credit in eum1 non #ah4 ,he that believeth in him iudicatur3 qui autem non is not judged4 ,but he that credit1 iam iudicatus est1 doth not believe is already quia non credit in nomine judged3 because he believeth unigeniti ,filii ,dei4 not in the name of the only begotten ,son of ,god4 #ah4 ,he who believeth in ,christ escapes the judgment of condemnation2 but he who believeth not is already condemned1 because1 inasmuch as he has not believed1 8the wrath of ,god10 i4e41 original sin 7,eph4 ii4 #c7 and its effects in actual sin1 remain upon him 7verse #cf72 and he has rejected the only means whereby he could be delivered from them4 ,it is as it a physician were sent to the sick1 says ,st4 ,augustine1 they who come to him are cured2 they who come not1 perish2 not through him1 however1 but because of their disease4 #ai4 ,hoc est autem iudicium3 #ai4 ,and this is the judgment3 quia lux venit in mundum1 et because the light is come into dilexerunt homines magis the world1 and men loved tenebras quam lucem3 erant darkness rather than the enim eorum mala opera4 light3 for their works were evil4 #ai4 ,this is the reason of the condemnation1 namely1 that men do not come to the light1 but rather shrink from it1 through the fear of being forced by an awakened conscience to abandon sin4 #bj4 ,omnis enim qui male agit1 #bj4 ,for every one that doth odit lucem1 et non venit ad evil hateth the light1 and lucem1 ut non arguantur opera cometh not to the light1 that eius3 his works may not be reproved3 #bj4 99,for every one that doth evil991 and1 as ,st4 ,chrys4 explains determines to remain in his wickedness1 99hateth the light1 and cometh not to the light1 that his works may not be reproved994 #ba4 ,qui autem facit veritatem1 #ba4 ,but he that doth truth1 venit ad lucem1 ut cometh to the light1 that his manifestentur opera eius1 quia works may be made manifest1 in ,deo sunt facta4 because they are done in ,god4 #ba4 99,but he that doth the 9999 truth992 that is to say1 what truth directs1 or rather the practical truth of good works1 for right action is the realization of true thought1 99cometh to the light991 by accepting the faith of ,christ1 by believing 7v4 #ah74 99,that his works may be made manifest499 ,just as he who does evil1 and intends to persist in it1 shuns the light1 in order that his works may not be reproved 7v4 #bj71 so he who does good1 and means to persevere in it1 comes to the light and believes1 in order that his works may be approved4 ,the antithesis between this and the preceding verse1 shows that the manifestation of which there is question here is equivalent to approval2 and indeed1 from the nature of the case1 the manifestation of such works in the light of ,christian truth would be necessarily followed by their approval1 not only by ,god1 but also by the enlightened judgment of him who wrought them4 99,because99 77 99they are done99 7,gr4 have been done7 99in ,god994 ,these words may be differently connected4 ,they may give the reason why he who does good1 readily comes to the light1 namely1 because his works have been good1 and he is not afraid to have them tested4 ,or1 they might be understood to give the reason why such a one's works are approved1 namely because they are done in ,god4 ,or again1 may be taken to mean not1 8because10 but 8that20 and then the sense will be1 that he who does good comes to the light and believes1 that his works may be made manifest as having been 7that they have been7 done in ,god4 ,the last is perhaps the simplest and most natural interpretation1 but the first also is probable4 ,but in any of these interpretations1 the question arises--how can the works of a man who has not yet believed1 be said to have been 8done in ,god40 ,various answers have been given4 ,we cannot agree with those commentators who reply that there is question of future works to be performed after the reception of faith2 for the whole context1 and the ,greek text 7have been done71 show that there is question of past works done before their author has come to the light4 ,nor do we think that there is question merely of natural works done in the past with the aid of medicinal grace1 for such works would scarcely be said to have been 8done in ,god40 ,we hold1 then1 that there is reference to the 8initium fidei10 that is to say1 to all those works that sprang from supernatural grace1 were salutary in themselves1 and led up to faith4 ,these are the only works of one who has not yet believed1 that can be properly said to have been done in ,god1 done according to ,his will and pleasure4 ,that there are such works antecedent to faith1 cannot be denied2 for the proposition3 8,faith is the first grace10 put forward in the schismatical ,council of ,pistoia1 was condemned by ,pius ,,vi41 in the ,bull ,auctorem ,fidei4 ,besides1 it is de fide1 against the ,semipelagians1 that supernatural grace is necessary for the 8initium fidei10 from which it follows that the works included in the 8initium fidei10 are salutary1 and 8done in ,god40 #bb4 ,post haec venit ,iesus1 et #bb4 ,after these things ,jesus discipuli eius1 in terram and his disciples came into ,iudaeam3 et illic demorabatur the land of ,judea2 and there cum eis1 et baptizabat4 he abode with them and baptized4 #bb4 99,after these things992 that is to say1 after this discourse with ,nicodemus4 ,how long our ,lord remained in ,jerusalem on the occasion of this first ,pasch1 we know not4 ,by 99the land of ,judea991 is meant the country parts of that province1 as distinguished from the city of ,jerusalem1 where the discourse with ,nicodemus had taken place4 ,in these country parts1 then1 ,jesus baptized through ,his disciples 7iv4 #b71 the baptism most probably being sacramental4 #bc4 ,erat autem et ,ioannes #bc4 ,and ,john also was baptizans in ,aennon1 iuxta baptizing in ,ennon near ,salim2 ,salim3 quia aquae multae erant because there was much water illic1 et veniebant1 et there1 and they came1 and were baptizabantur4 baptized4 #bc4 99,ennon1 near ,salim499 ,the site of ,aennon 7,gr4 1 from a ,chaldaic word meaning springs7 is difficult to determine4 ,if we compare verse #bf of this chapter with ,john i4 #bh1 it would seem that ,aennon was west of the ,jordan4 ,eusebius and ,jerome place it eight miles south of ,scythopolis1 8juxta ,salim et ,jordanem20 and the latter states that the ruins of ,melchizedek's palace existed in his day at ,salim4 ,these statements are so positive that they cannot lightly be set aside4 ,in the ,jordan valley1 about seven and ahalf miles from ,beisan 7,scythopolis71 there is a remarkable group of seven springs1 all lying within a radius of a quarter of a mile1 which answers well to the description 8many waters407#cg7 ,according to this view1 ,aennon was situated in the northeast corner of ,samaria4 ,others1 however1 think1 from the connection between this verse and verse #bb1 in which ,jesus is said to baptize in ,judea1 that ,aennon also was in ,judea1 and refer to ,josue xv4 #cb1 where the cities of ,selim and ,aen are mentioned as in the tribe of ,juda4 #bd4 ,nondum enim missus fuerat #bd4 ,for ,john was not yet cast ,ioannes in carcerem4 into prison4 #bd4 ,the ,evangelist notes that the ,baptist had not yet been imprisoned1 probably lest it should be thought1 from ,matt4 iv4 #aa1 #ab1 that the imprisonment of the ,baptist followed at once upon the return of ,christ from the forty days' fast in the desert4 ,this verse1 therefore1 affords a strong proof that our ,evangelist was acquainted with the ,gospel of ,st4 ,matthew4 #be4 ,facta est autem quaestio #be4 ,and there arose a question ex discipulis ,ioannis cum between some of ,john's ,iudaeis de purificatione4 disciples and the ,jews concerning purification3 #bf4 ,et venerunt ad ,ioannem1 et #bf4 ,and they came to ,john1 and dixerunt ei3 ,rabbi1 qui erat said to him3 ,rabbi1 he that tecum trans ,iordanem1 cui tu was with thee beyond the testimonium perhibuisti1 ecce ,jordan1 to whom thou gavest hic baptizat1 et omnes veniunt testimony1 behold he ad eum4 baptizeth1 and all men come to him4 #be1 #bf4 ,a question arose between 7 1 i4e41 8cujus auctores extitere discipuli ,joannis10 ,beel1 ,gr4 ,gram41 #ea1 ,b4 #b1 #h7 ,john's disciples and the ,jews1 i4e41 some leading ,jews1 perhaps members of the ,sanhedrim1 concerning the relative merits of ,john's baptism and ,christ's2 and ,john's disciples come to their master1 jealous that his fame is being eclipsed by that of ,him whom he had been the means of bringing before the public notice4 ,the best supported reading is a ,jew1 not the ,jews4 #bg4 ,respondit ,ioannes1 et #bg4 ,john answered and said3 ,a dixit3 ,non potest homo man cannot receive anything1 accipere quidquam1 nisi fuerit unless it be given him from ei datum de coelo4 heaven4 #bh4 ,ipsi vos mihi testimonium #bh4 ,you yourselves do bear me perhibetis1 quod dixerim3 ,non witness1 that ,i said1 ,i am not sum ego ,christus1 sed quia ,christ1 but that ,i am sent missus sum ante illum4 before him4 #bg1 #bh4 ,john's answer to his disciples is his last recorded testimony to ,christ4 ,it is to the effect that a man may not arrogate to himself power or office unless he have authority from ,god1 and that his own office is merely that of precursor to the ,messias4 #bi4 ,qui habet sponsam1 sponsus #bi4 ,he that hath the bride1 is est3 amicus autem sponsi1 qui the bridegroom3 but the friend stat1 et audit eum1 gaudio of the bridegroom1 who gaudet propter vocem sponsi4 standeth and heareth him1 ,hoc ergo gaudium meum impletum rejoiceth with joy because of est4 the bridegroom's voice4 ,this my joy therefore is fulfilled4 #bi4 ,by a familiar example the ,baptist illustrates the difference between himself and ,christ4 ,on the occasion of a ,jewish marriage it was usual for the bridegroom to have a friend 78amicus sponsi10 corresponding to the of the ,greeks71 whose duty it was to arrange the preliminaries to the marriage1 and at the marriage feast to minister to the bridegroom4 ,the sense of the ,baptist's words then is1 that though many are present to a wedding1 only one1 he who hath the bride1 is the bridegroom4 ,his friend1 who has helped to bring about the marriage1 is satisfied to stand and minister to him1 rejoicing exceedingly to hear the bridegroom speaking with his bride1 nor jealous of the happy relations which subsist between them4 99,this1 my joy1 therefore1 is fulfilled499 ,in these words the ,baptist points the application of the comparison to ,christ and himself4 ,the ,baptist is the 8amicus sponsi10 who prepared the disciples for ,christ2 ,christ is the bridegroom1 and the disciples flocking to ,christ 7verse #bf7 were to constitute the ,church1 which is ,his spouse4 ,see #b ,cor4 xi4 #b2 ,eph4 v4 #be1 #bg4 #cj4 ,illum oportet crescere1 me #cj4 ,he must increase1 but ,i autem minui4 must decrease4 #cj4 ,john had fulfilled his mission2 thenceforward1 therefore1 whereas ,christ1 in virtue of ,his nature1 and ,his office of ,messias1 should increase1 the ,baptist himself should decrease1 in influence and fame4 #ca4 ,qui desursum venit1 super #ca4 ,he that cometh from above1 omnes est4 ,qui est de terra1 is above all4 ,he that is of de terra est1 et de terra the earth1 of the earth he is1 loquitur4 ,qui de coelo venit1 and of the earth he speaketh4 super omnes est4 ,he that cometh from heaven1 is above all4 #ca4 ,he that hath a divine origin is above all men1 and so above me2 but ,he that is of the earth by origin1 of the earth he is in nature1 and of the earth ,he speaks 7compare verse #f74 ,this is true of all men1 in comparison with ,christ3 their thoughts are earthly1 weak1 and limited2 ,his divine and inexhaustible2 but it is also true absolutely1 if we consider them apart from faith and grace4 8,hoc autem in ,joanne verum est primo1 si ejus nudam naturam spectes1 et seclusa ,dei gratia1 vocatione1 et revelatione3 sic enim ,joannes non nisi terreus et terrenus erat1 nec nisi terrena sapiebat2 quia #8si quid divinum audisti a ,joanne illuminantis est1 non recipientis1' ait ,st4 ,augustinus1 quasi dicat1 id accepit a ,deo1 non habet a se0 7,a ,lap474 #cb4 ,et quod vidit1 et audivit1 #cb4 ,and what he hath seen and hoc testatur3 et testimonium1 heard1 that he testifieth3 and eius nemo accipit4 no man receiveth his testimony4 #cb4 ,what ,christ knoweth of ,his own immediate divine knowledge1 as being 8in the bosom of the ,father0 7i4 #ah71 this ,he testifieth2 and yet hardly anyone 78no man0 being an hyperbole7 receiveth ,his testimony4 ,christ is metaphorically spoken of here as seeing and hearing1 to indicate ,his direct and immediate knowledge of things divine4 ,compare v4 #ai2 vi4 #df2 viii4 #ch2 xv4 #ae2 xvi4 #ac4 ,according to ,patrizzi and others1 this and the following verses are the words of the ,evangelist2 but more probably the ,baptist continues to the end of the chapter1 developing the reason why ,christ must increase4 #cc4 ,qui accepit eius #cc4 ,he that hath received his testimonium1 signavit quia testimony1 hath set to his ,deus verax est4 seal that ,god is true4 #cc4 ,he who has believed in ,christ has thereby testified solemnly 7as though he set his seal to the testimony7 that ,god is truthful4 99,god99 here refers to the ,father2 and the meaning is1 that by believing what ,christ teaches1 we believe ,him to be truthful1 and therefore believe the ,father also1 from whom ,he has received ,his divine nature and knowledge1 and ,his mission as ,messias1 to be truthful4 ,this is better than to refer ,god here to the ,son 7,christ71 as ,maldonatus does2 for in the next verse1 which proves this1 ,god plainly refers to the ,father4 #cd4 ,quem enim misit ,deus1 #cd4 ,for he whom ,god hath sent1 verba ,dei loquitur3 non enim speaketh the words of ,god3 for ad mensuram dat ,deus spiritum4 ,god doth not give the spirit by measure4 #cd4 99,for he whom ,god99 7the ,father7 99hath sent99 799as ,his ,son991 verse #ce71 as the ,messias1 99speaketh the words of ,god1 for ,god doth not give the spirit by measure994 ,the contrast is between the abundant gift of the ,spirit to ,christ1 as man1 and the stinted participation of the same ,spirit by those who are merely of the earth 7,rom4 xii4 #c2 #a ,cor4 xii4 #ad74 ,the sense1 then1 is1 that the gifts of the ,holy ,spirit were poured out in abundance on ,christ as man2 that 8,he unceasingly possessed them all at once to the greatest extent of which human nature is capable0 7,m',ev472 and this plenitude of the gifts of the ,holy ,ghost within ,him is the reason why ,he speaks the words of ,god4 #ce4 ,pater diligit ,filium3 et #ce4 ,the ,father loveth the ,son3 omnia dedit in manu eius4 and he hath given all things into his hand4 #ce4 ,this plenitude of the ,spirit in ,christ1 this fulness of grace and truth 7i4 #af1 #ag71 in ,christ as man1 is the effect of the love of the ,father for ,his ,incarnate ,son1 which love has also caused the ,father to grant to ,christ1 as man1 the bestowal 7,he hath given all things 99into ,his hand997 of all the gifts of the ,spirit required for the salvation of men4 #cf4 ,qui credit in ,filium habet #cf4 ,he that believeth in the vitam aeternam3 qui autem ,son1 hath life everlasting3 incredulus est ,filio1 non but he that believeth not the videbit vitam1 sed ira ,dei ,son1 shall not see life1 but manet super eum4 the wrath of ,god abideth on him4 #cf4 ,since1 then1 ,jesus ,christ has been constituted our help unto salvation1 he that believes in ,him as ,son of ,god 7and acts accordingly7 hath eternal life begun in him by justification2 he that believeth not1 c4 ,see verse #ah4 ,this splendid testimony of the ,baptist in favour of ,christ was intended to detach his disciples from himself1 and win them to ,christ1 of whom1 as we learn from verse #bf1 they had shown themselves jealous4 ,,chapter ,,iv4 #ad4 99,jesus sets out from ,judea to ,galilee499 #ebf4 99,arrival in ,sichar1 and discourse with the ,samaritan woman499 #bgch4 99,discourse with the disciples499 #cidb4 99,stay with the people of ,sichar499 #dced4 ,continuation of the journey into ,galilee1 and healing of the ruler's son4 #a4 ,ut ergo cognovit ,iesus quia #a4 ,when ,jesus therefore audierunt pharisaei quod ,iesus understood that the ,pharisees plures discipulos facit1 et had heard that ,jesus maketh baptizat1 quam ,ioannes1 more disciples1 and baptizeth more than ,john1 #a4 99,when ,jesus therefore understood991 c4 ,christ is spoken of as if on this occasion ,he gained knowledge of which ,he had been ignorant1 because though1 as ,god1 ,he knew all things1 every inmost thought of the ,pharisees1 yet1 as man1 like other men1 ,he gathered knowledge from ,his fellowmen4 ,see ,mald4 99,that ,jesus499 ,not that ,he ,himself2 because the report which the ,pharisees had heard is given verbatim1 8that0 77 merely introducing it4 #b4 7,quamquam ,iesus non #b4 7,though ,jesus himself did baptizaret sed discipuli not baptize1 but his eius17 disciples17 #b4 ,jesus ,himself did not usually baptize2 probably because1 like ,st4 ,paul 7#a ,cor4 i4 #adaf71 ,his mission was to preach and teach4 ,it by no means follows from this verse that ,he never baptized anyone2 and many writers are of opinion that ,he baptized some ,himself4 #c4 ,reliquit ,iudaeam1 et abiit #c4 ,he left ,judea1 and went iterum in ,galilaeam2 again into ,galilee4 #c4 ,because ,his time to suffer had not yet come1 and much of the work of ,his public mission still remained to be accomplished1 ,he left ,judea1 the headquarters of the ,pharisees1 whose jealousy ,he knew would be aroused by the report mentioned in verse #a1 and went again 7see ,john i4 #dc7 into ,galilee4 #d4 ,oportebat autem eum #d4 ,and he was of necessity to transire per ,samariam4 pass through ,samaria4 #e4 ,venit ergo in civitatem #e4 ,he cometh therefore to a ,samariae1 quae dicitur ,sichar3 city of ,samaria which is iuxta praedium quod dedit called ,sichar2 near the land ,iacob ,ioseph filio suo4 which ,jacob gave to his son ,joseph4 #d1 #e4 ,not choosing to cross to the east of the ,jordan1 and go up through ,peraea1 as some of the stricter ,jews did1 who wished to avoid all possible contact with the ,samaritans1 ,he was obliged to pass through ,samaria4 ,of the three provinces of ,palestine west of the ,jordan1 ,samaria was in the centre1 with ,judea to the south1 and ,galilee to the north4 8,st4 ,john is thus careful to note that this was no mission to the ,samaritans which the ,lord undertook4 ,on the contrary1 the law which ,he imposed on ,his disciples3 #8,and into any city of the ,samaritans enter ye not' 7,matt4 x4 #e71 this1 during the days of ,his flesh1 ,he imposed also on ,himself4 ,he was not sent #8but to the lost sheep of the house of ,israel' 7,matt4 xv4 #bd2 ,acts xiii4 #df72 and if any grace reached ,samaritan or heathen1 it was1 so to speak1 but by accident1 a crumb falling from the children's table407#ch7 ,samaria had been the portion of the tribe of ,ephraim and of half the tribe of ,manasses4 ,the province derived its name from its chief city1 ,samaria1 which1 in turn1 got its name from ,mount ,somer 7or ,semer71 on which it was built 7#c ,kings xvi4 #bd74 ,see ,a ,lap4 ,the city called ,sichar7#ci7 7the modern ,nabulus7 by ,st4 ,john is the ancient ,sichem1 where ,abram built an altar to the ,lord 7,gen4 xii4 #g71 under the turpentine tree behind which ,jacob buried the idols of his household 7,gen4 xxxv4 #d71 and where the bones of the twelve patriarchs were laid to rest 7,acts vii4 #af74 99,near the land which ,jacob gave to his son ,joseph499 ,see ,gen4 xxxviii4 #ah1 #ai2 ,josue xxiv4 #cb4 #f4 ,erat autem ibi fons ,iacob1 #f4 ,now ,jacob's well was there4 ,iesus ergo fatigatus ex ,jesus therefore being wearied itinere1 sedebat sic supra with his journey1 sat thus on fontem4 ,hora erat quasi sexta4 the well4 ,it was about the sixth hour4 #f4 99,jacob's well991 which he had dug or bought1 was there2 and ,jesus1 weary because of ,his journey1 sat thus 7sic41 8hoc est1 fatigatus ut erat10 ,beel47 by the well4 99,it was about the sixth hour499 ,see on i4 #ci4 #g4 ,venit mulier de ,samaria #g4 ,there cometh a woman of haurire aquam4 ,dicit ei ,iesus3 ,samaria to draw water4 ,jesus ,da mihi bibere4 saith to her3 ,give me to drink4 #g4 ,there cometh a woman of ,samaria1 not of the city of ,samaria1 for that was six miles distant1 but of the country of ,samaria1 a ,samaritan woman1 to draw water47#dj7 #h4 7,discipuli enim eius #h4 ,for his disciples were gone abierant in civitatem ut cibos into the city to buy meats4 emerent47 #h4 ,because ,he had no one else to give ,him to drink1 ,he asks her to do so1 and thus leads up naturally to the following discourse4 #i4 ,dicit ergo ei mulier illa #i4 ,then that ,samaritan woman ,samaritana3 ,quomodo tu ,iudaeus saith to him3 ,how dost thou1 cum sis1 bibere a me poscis1 being a ,jew1 ask of me to quae sum mulier ,samaritana8 drink1 who am a ,samaritan non enim coutuntur ,iudaei woman8 ,for the ,jews do not ,samaritanis4 communicate with the ,samaritans4 #i4 ,the ,samaritans1 with whom1 as here stated1 the ,jews avoided all intercourse1 were either pure ,assyrians or a mixture of ,jews and ,assyrians1 at best a mongrel race4 ,very probably some ,jews were left behind in ,samaria at the time of the ,assyrian captivity1 under ,salmanassar1 #gba ,b4,c42 and from these intermarrying with the imported ,easterns sprang the ,samaritans4 ,the ,jews regarded the ,samaritans with special aversion for many reasons4 ,they were the descendants of the ,assyrian conquerors2 they held what was the rightful inheritance of the ,jews2 they corrupted ,jewish worship2 they endeavoured to prevent the rebuilding of the ,temple under ,zorobabel 7#a ,esd4 iv4 #b1 #g1 #h71 and were always prepared to harbour the false friends or open enemies of the ,jews4 ,hence this woman1 recognising in ,christ's dress and accent ,his ,jewish origin1 wonders that ,he would speak to1 much less drink from1 a ,samaritan4 ,the last clause3 99,for the ,jews do not communicate with the ,samaritans991 is added by the ,evangelist as an explanation of the woman's question for ,gentile readers4 #aj4 ,respondit ,iesus1 et dixit #aj4 ,jesus answered and said to ei3 ,si scires donum ,dei1 et her3 ,if thou didst know the quis est qui dicit tibi1 ,da gift of ,god1 and who he is mihi bibere2 tu forsitan that saith to thee1 ,give me to petisses ab eo1 et dedisset drink2 thou perhaps wouldst tibi aquam vivam4 have asked of him1 and he would have given thee living water4 #aj4 99,the gift of ,god99 is not the ,holy ,ghost1 nor ,christ ,himself1 nor the opportunity now offered her1 but most probably the gift of grace1 the 8living water0 spoken of in the end of the verse4 ,hence ,christ's words mean3 ,if you knew that there is a spiritual water which slakes the thirst of man in the desert of this world1 and that ,he who can bestow it speaks to you1 99thou perhaps wouldst have asked991 c4 99,perhaps99 7forsitan7 is not represented in the ,greek1 in which we have an ordinary conditional sentence2 and certainly ,christ knew without doubt what would have been the result4 ,the ,vulgate translator1 probably added 8forsitan0 to indicate that she would still be free to reject the grace offered4 99,living water499 ,there is the same diversity of opinion here as in regard to the 8gift of ,god10 with the addition that some have held the reference here to be to the waters of baptism4 ,we take it that the reference again is to grace4 ,living water properly signifies running water1 in opposition to the stagnant water of pools or cisterns4 ,here1 however the words seem to be used in their highest sense1 of waters which come from ,god and bestow life upon all who drink of them4 #aa4 ,dicit ei mulier3 ,domine1 #aa4 ,the woman saith to him3 neque in quo haurias habes1 et ,sir1 thou hast nothing wherein puteus altus est3 unde ergo to draw1 and the well is deep3 habes aquam vivam8 from whence then hast thou living water8 #ab4 ,numquid tu maior es patre #ab4 ,art thou greater than our nostro ,iacob1 qui dedit nobis father ,jacob1 who gave us the puteum1 et ipse ex eo bibit1 well1 and drank thereof et filii eius1 et pecora eius8 himself1 and his children1 and his cattle8 #aa1 #ab4 ,she understands ,him to speak of natural water1 which ,he seemed to think superior to that of ,jacob's well2 and1 concluding that ,he must refer to the water of some other well1 since indeed ,he had no bucket1 no means of drawing from the deep well at which she stood1 she asks ,him3 ,art ,thou greater than our father ,jacob1 so as to be able to provide a better water than he provided for us in this well8 ,that its waters were good enough for him and his sons1 is a proof of their excellence2 that they sufficed for all his household and cattle1 is evidence of their abundance4 ,there is a tinge of resentment in the words of verse #ab1 for the ,samaritans claimed descent from ,jacob 799our father1 ,jacob9971 through ,joseph and ,joseph's sons1 ,ephraim and ,manasses1 whose tribal territory they possessed1 and this ,jewish ,stranger seemed to the woman to set ,himself above the great ,patriarch of her race4 #ac4 ,respondit ,iesus1 et dixit #ac4 ,jesus answered1 and said ei3 ,omnis qui bibit ex aqua to her3 ,whosoever drinketh of hac1 sitiet iterum3 qui autem this water1 shall thirst biberit ex aqua quam ego dabo again3 but he that shall drink ei1 non sitiet in aeternum3 of the water that ,i will give him1 shall not thirst for ever4 #ac4 ,without replying explicitly that ,he was indeed greater than ,jacob1 ,christ implies this by declaring that the water which ,he will give is superior to that of ,jacob's well4 ,for while the latter only satisfies present wants1 that which ,he will give will quench present and prevent future thirst4 ,what is said in ,eccl4 xxiv4 #bi3 8,they that drink ,me shall yet thirst10 is not opposed to our ,lord's words here2 for in ,ecclesiasticus there is question of desire springing from love1 here of a craving arising from want4 ,these words of our ,lord show1 then1 that sanctifying grace is of its own nature perennial in the soul4 ,time does not wear it away2 use does not consume it2 unless it be expelled1 it never departs3 8,he that drinks 444 shall not thirst for ever40 #ad4 ,sed aqua1 quam ego dabo #ad4 ,but the water that ,i will ei1 fiet in eo fons aquae give him1 shall become in him salientis in vitam aeternam4 a fountain of water springing up into life everlasting4 #ad4 ,but so far from thirsting1 he shall have that within him1 that is1 the ,holy ,ghost and ,his graces1 which will conduct him to eternal life4 ,in this beautiful metaphor1 the spiritual water of grace is represented as finding its own level2 coming from heaven1 it will return thither in those whom it has saved4 ,the mention of 99eternal life99 ought to have made it clear that ,christ spoke of supernatural and spiritual water4 #ae4 ,dicit ad eum mulier3 #ae4 ,the woman saith to him3 ,domine1 da mihi hanc aquam1 ut ,sir1 give me this water1 that non sitiam1 neque veniam huc ,i may not thirst1 nor come haurire4 hither to draw4 #ae4 ,yet she probably still understands of ,him merely natural water1 8,adhuc carnalis est mulier0 7,mald473 and anticipates only relief from having come to ,jacob's well in future4 #af4 ,dicit ei ,iesus3 ,vade1 voca #af4 ,jesus saith to her3 ,go1 virum tuum1 et veni huc4 call thy husband1 and come hither4 #af4 ,christ1 of course1 knew she had no husband2 but ,he knew also what answer she would give1 and ,he wished to get a natural opportunity of disclosing to her the secrets of her wicked life1 that ,he might manifest ,his supernatural knowledge4 #ag4 ,respondit mulier1 et #ag4 ,the woman answered1 and dixit3 ,non habeo virum4 ,dicit said3 ,i have no husband4 ,jesus ei ,iesus3 ,bene dixisti1 quia said to her3 ,thou hast said non habeo virum3 well1 ,i have no husband3 #ah4 ,quinque enim viros #ah4 ,for thou hast had five habuisti3 et nunc quem habes1 husbands3 and he whom thou now non est tuus vir3 hoc vere hast1 is not thy husband4 ,this dixisti4 thou hast said truly4 #ag1 #ah4 99,thou hast well said1 ,i have no husband991 or rather1 husband ,i have not1 with an emphasis on husband1 which is marked in the ,greek by its position in the sentence1 as reproduced by ,christ4 99,thou hast had five husbands499 ,though ,st4 ,chrys4 and ,mald4 think that there is question1 not of husbands1 but of paramours1 the common opinion1 and certainly the obvious one1 is that husbands are spoken of4 ,it is not necessary to suppose that the husbands made room for one another by death1 for she may have been divorced by several of them4 ,see ,deut4 xxiv4 #a1 #b2 ,matt4 xix4 #c4 #ai4 ,dicit ei mulier3 ,domine1 #ai4 ,the woman saith to him3 video quia propheta es tu4 ,sir1 ,i perceive that thou art a prophet4 #ai4 99,a prophet992 i4e41 here1 as elsewhere frequently1 one who has supernatural knowledge1 who knows things which are naturally hidden from him4 ,in these words the poor woman confesses her own guilt and the exalted character of ,christ1 whom1 however1 she does not yet recognise as 8,the ,prophet10 the ,messias1 but only as a prophet4 #bj4 ,patres nostri in monte hoc #bj4 ,our fathers adored on this adoraverunt1 et vos dicitis1 mountain1 and you say that at quia ,ierosolymis est locus ubi ,jerusalem is the place where adorare oportet4 men must adore4 #bj4 ,not so much for the purpose of turning the conversation from the unpleasant subject of her own character17#da7 as in order to have the opinion of a prophet upon an important question1 she adds3 99,our fathers991 c4 ,she says that her ,samaritan ancestors had worshipped on that mountain4 ,she evidently refers to public worship1 public ceremonies appointed by ,god1 especially the worship of 99sacrifice992 for the ,jews never held that private worship1 as of prayer1 should be restricted to ,jerusalem4 ,the mountain to which she refers1 and beneath the shadow of which ,christ and she were standing1 is ,mount ,garizim1 which overhangs the town of ,sichar4 ,in the time of ,alexander the ,great1 ,manasses1 a ,jewish priest1 was excluded from the exercise of his ministry for marrying the daughter of the king of ,sichem4 ,the king accordingly built for ,manasses a temple on ,mount ,garizim1 where he offered sacrifice to the true ,god4 ,this temple was built about #ccj ,b4,c41 and stood for two hundred years4 ,after it was destroyed1 about #acj ,b4,c41 the ,samaritans erected an altar upon ,garizim1 and continued to offer sacrifice there2 so that from the time of ,manasses the true ,god was worshipped1 though imperfectly1 among them4 ,there still remain a few families of ,samaritans1 under the shadow of ,mount ,garizim1 in the modern city of ,nabulus1 or ,naplouse4 #ba4 ,dicit ei ,iesus3 ,mulier #ba4 ,jesus saith to her3 ,woman1 crede mihi1 quia venit hora believe me1 that the hour quando neque in monte hoc1 cometh1 when you shall neither neque ,ierosolymis adorabitis on this mountain1 nor in ,patrem4 ,jerusalem adore the ,father4 #ba4 ,christ declares with all solemnity that the time is at hand--nay1 already come 7see verse #bc71 when true worship shall be restricted neither to ,jerusalem nor to ,garizim2 and hence her question is practically unimportant4 #bb4 ,vos adoratis quod #bb4 ,you adore that which you nescitis3 nos adoramus quod know not3 we adore that which scimus1 quia salus ex ,iudaeis we know2 for salvation is of est4 the ,jews4 #bb4 99,you adore that which99 77 99you know not994 ,as the woman's inquiry regarded not the object1 but the place of worship1 some have understood these words of our ,lord in reference to the place1 as if ,he said3 ,you adore in a place for worshipping in which you have no ,divine sanction1 we in a place pointed out by the finger of ,god4 ,but it is difficult to reconcile this view with our ,lord's words3 8,you adore that which you know not40 ,hence it is more probable1 that in replying to her inquiry1 ,he takes occasion to refer to the imperfect knowledge of ,god1 possessed by ,samaritans4 ,the neuter 77 seems to be used in the first instance1 to show the want of personality and definiteness in the ,samaritan idea of ,god17#db7 and in the second instance merely for the sake of correspondence between the two members of the sentence4 99,we adore499 ,that ,christ numbers ,himself among those who adore1 merely proves that ,he had a human nature4 #bc4 ,sed venit hora1 et nunc #bc4 ,but the hour cometh1 and est1 quando veri adoratores now is1 when the true adorers adorabunt ,patrem in spiritu et shall adore the ,father in veritate4 ,nam et ,pater tales spirit and in truth4 ,for the quaerit1 qui adorent eum4 ,father also seeketh such to adore him4 #bc4 ,still1 though this is so1 not even to ,jerusalem1 shall worship be restricted in the future2 99but the hour cometh991 c4 ,what is the adoration 99in spirit and in truth991 here foretold8 ,evidently the worship of the new dispensation1 as contrasted with that of the old2 this is plain from the whole context4 ,what1 then1 is meant by saying that the worship of the new dispensation is to be 99in spirit and in truth998 ,various interpretations of the words have been given4 7#a7 8,in spirit0 is opposed to the worship of the ,jews2 8in truth0 to that of the ,samaritans4 ,hence the worship of the new dispensation is to be1 not merely external1 as was the ,jewish 7unless it was accompanied by faith in the ,redeemer to come1 in which case it was not merely ,jewish1 but ,christian71 nor false1 as was the ,samaritan4 7,toletus47 7#b7 8,in spirit0 is opposed to all merely external and local worship1 whether of ,jews or ,samaritans2 8in truth0 to the typical and imperfect worship of the ,jews4 ,for the ,jewish sacrifices and ceremonies were only shadows and types of the realities in the ,new ,law4 8,for the law having a shadow of the good things to come1 not the very image 7reality7 of the things3 by the selfsame sacrifices which they offer continually every year1 can never make the comers thereunto perfect0 7,heb4 x4 #a71 ,mald41 who favours next opinion also4 7#c7 8,in spirit0 and 8in truth0 are synonymous1 and signify true supernatural worship1 springing from faith and grace1 and hence opposed to all imperfect or false worship4 ,this opinion1 considered equally probable with the preceding by ,maldonatus1 and held by ,beelen and ,corluy1 we prefer2 for in verse #bd1 the fact that ,god is a ,spirit 7it is not stated that ,he is also ,truth7 is given as the reason why ,he should be worshipped in both spirit and truth4 ,the distinguishing features of true ,christian worship1 indicated in verses #ba1 #bc1 are that it is to be universal1 not restricted1 like the ,jewish or ,samaritan1 to ,jerusalem or ,garizim2 and spiritual1 offered with hearts animated by faith and grace1 and not consisting merely in external rites4 #bd4 ,spiritus est ,deus3 et eos1 #bd4 ,god is a ,spirit1 and they qui adorant eum1 in spiritu et that adore him1 must adore him veritate oportet adorare4 in spirit and in truth4 #bd4 ,in the end of verse #bc and in this verse ,christ goes on to give the reasons why this worship1 which is primarily spiritual1 is to exist in the new and more perfect dispensation--7#a74 ,it is the ,father's will4 7#b7 ,it is meet that such should be the worship paid to ,him who is ,himself a ,spirit4 ,it is hardly necessary to point out that ,calvin's interpretation of adoration by faith alone cannot be admitted4 ,were that sufficient1 the devils themselves would be true adorers1 for 8the devils also believe and tremble0 7,james ii4 #ai74 ,neither does ,christ here imply that all external worship1 external rites and ceremonies1 were to cease1 but only that they were to cease to be merely external2 else 7#a7 ,his acts would contradict ,his words1 ,luke xxii4 #da2 xxiv4 #ej2 7#b7 ,his ,apostles would distinctly disobey ,him3 see ,acts xvi4 #be2 ix4 #dj3 ,eph4 iii4 #ad2 7#c7 ,his ,church in every age has misunderstood ,him4 #be4 ,dicit ei mulier3 ,scio quia #be4 ,the woman saith to him3 ,i ,messias venit 7qui dicitur know that the ,messias cometh ,christus73 cum ergo venerit 7who is called ,christ71 ille1 nobis annuntiabit omnia4 therefore when he is come1 he will tell us all things4 #be4 ,the poor woman1 apparently bewildered by what ,christ had just said1 is satisfied to wait in confidence till ,messias 7here without the article1 used as a proper name7 shall come1 who1 she believes1 will make known all that it is necessary to know regarding the place and character of the worship of the true ,god4 ,as the ,samaritans admitted only the ,pentateuch1 where the term ,messias is not used 7though ,his coming is foretold1 ,deut4 xviii4 #ah72 as1 moreover1 she could not have gathered from the ,pentateuch the time of ,his coming1 she must have learned by rumour that the ,jews were at this time expecting the ,messias2 her words1 8,he will tell us all things10 showed that she hoped for ,his coming in her own day4 ,it is difficult to say whether the words explanatory of ,messias1 99who is called ,christ991 are the woman's or our ,evangelist's4 ,that the ,evangelist explained the term before 7i4 #da71 is not a proof that he does not do so again1 for see ,john xi4 #af2 xx4 #bd2 xxi4 #b4 #bf4 ,dicit ei ,iesus3 ,ego sum1 #bf4 ,jesus saith to her3 ,i am qui loquor tecum4 he who am speaking with thee4 #bg4 ,et continuo venerunt #bg4 ,and immediately his discipuli eius3 et mirabantur1 disciples came3 and they quia cum muliere loquebatur4 wondered that he talked with ,nemo tamen dixit3 ,quid the woman4 ,yet no man said3 quaeris1 aut quid loqueris cum ,what seekest thou1 or why ea8 talkest thou with her8 #bf1 #bg4 ,at length ,christ reveals ,himself2 and now that ,he has excited her interest and awakened her faith1 the disciples return from ,sichar1 and are astonished to find ,him speaking publicly with a woman--a thing not usually done by ,jewish doctors4 #bh4 ,reliquit ergo hydriam suam #bh4 ,the woman therefore left mulier1 et abiit in civitatem1 her waterpot1 and went her way et dicit illis hominibus3 into the city1 and saith to the men there3 #bi4 ,venite1 et videte hominem #bi4 ,come1 and see a man who qui dixit mihi omnia has told me all things quaecumque feci3 numquid ipse whatsoever ,i have done4 ,is not est ,christus8 he the ,christ8 #cj4 ,exierunt ergo de civitate1 #cj4 ,they went therefore out of et veniebant ad eum4 the city1 and came unto him4 #bhcj4 ,the discourse being interrupted by the arrival of the disciples1 the woman1 forgetful or indifferent regarding the errand which had brought her to the well1 99went her way into the city991 and soon returned with a number of her fellowcitizens4 #ca4 ,interea rogabant eum #ca4 ,in the meantime the discipuli1 dicentes3 ,rabbi1 disciples prayed him1 saying3 manduca4 ,rabbi1 eat4 #cb4 ,ille autem dicit eis3 ,ego #cb4 ,but he said to them3 ,i cibum habeo manducare1 quem have meat to eat which you vos nescitis4 know not4 #cc4 ,dicebant ergo discipuli ad #cc4 ,the disciples therefore invicem3 ,numquid aliquis said one to another3 ,hath any attulit ei manducare8 man brought him to eat8 #cd4 ,dicit eis ,iesus3 ,meus #cd4 ,jesus saith to them3 ,my cibus est ut faciam voluntatem meat is to do the will of him eius qui misit me1 ut that sent me1 that ,i may perficiam opus eius4 perfect his work4 #cacd4 ,meanwhile the disciples invite ,jesus to eat1 to whom ,he replies that ,he has meat to eat which they know not1 that meat being1 as ,he explains in verse #cd1 to do the will of ,him that sent ,him4 ,it was no time for attending to the wants of ,his human nature2 ,he had more serious work in hand in the conversion of the ,samaritans4 #ce4 ,nonne vos dicitis quod #ce4 ,do not you say1 there are adhuc quatuor menses sunt1 et yet four months1 and then the messis venit8 ,ecce dico vobis3 harvest cometh8 ,behold ,i say ,levate oculos vestros1 et to you1 lift up your eyes1 and videte regiones1 quia albae see the countries1 for they sunt iam ad messem4 are white already to harvest4 #ce4 99,there are yet four months1 and then the harvest cometh499 ,maldonatus1 followed by ,father ,coleridge1 takes this to be a proverb7#dc7 meaning that there is no need of hurry--that the matter in question is still far off4 ,as1 however1 there is no evidence that such a proverb was current among the ,jews1 it is much better to understand the verse thus3 ,you say what is true1 that it is still four months till the harvest of nature2 but lift up your eyes1 and behold the harvest of grace in the men of ,sichar who are approaching4 ,as the barley harvest in ,palestine came in about the middle of ,april1 this time1 four months earlier1 was the middle of ,december1 the end of the first year of our ,lord's public life47#dd7 #cf4 ,et qui metit1 mercedem #cf4 ,and he that reapeth accipit1 et congregat fructum receiveth wages1 and gathereth in vitam aeternam3 ut1 et qui fruit unto life everlasting3 seminat1 simul gaudeat1 et qui that both he that soweth1 and metit4 he that reapeth1 may rejoice together4 #cf4 ,he encourages ,his disciples to the work2 in saving others they save themselves4 #cg4 ,in hoc enim est verbum #cg4 ,for in this is the saying verum3 quia alius est qui true3 that it is one man that seminat1 et alius est qui soweth1 and it is another that metit4 reapeth4 #ch4 ,ego misi vos metere quod #ch4 ,i have sent you to reap vos non laborastis3 alii that in which you did not laboraverunt1 et vos in labour3 others have laboured1 labores3 eorum introistis4 and you have entered into their labours4 #cgch4 ,the ,prophets and ,doctors of the old ,law had prepared the way for the ,apostles and disciples of ,christ2 had ploughed and sown where they were now to reap4 99,i have sent you499 ,mald41 who holds that this is not the same journey with that referred to in ,matt4 iv4 #ab1 ,mark i4 #ad1 and that the ,apostles were already formally called by ,christ1 understands 8,i have sent0 of an action already completed by ,christ4 ,as1 however1 it is more probable that the ,apostles were not yet formally called 7see ,matt4 iv4 #ab1 #ah2 x4 #a71 it is better to understand this1 with ,a ,lap41 of the ,divine decree to send the ,apostles on their mission afterwards4 #ci4 ,ex civitate autem illa #ci4 ,now of that city many of multi crediderunt in eum the ,samaritans believed in ,samaritanorum1 propter verbum him1 for the word of the woman mulieris testimonium giving testimony3 ,he told me perhibentis3 ,quia dixit mihi all things whatsoever ,i have omnia quaecumque feci4 done4 #dj4 ,cum venissent ergo ad #dj4 ,so when the ,samaritans illum ,samaritani1 rogaverunt were come to him1 they desired eum ut ibi maneret4 ,et mansit him that he would tarry there4 ibi duos dies4 ,and he abode there two days4 #da4 ,et multo plures #da4 ,and many more believed in crediderunt in eum propter him because of his own word4 sermonem eius4 #cida4 ,many believed in ,him on account of what the woman told them1 and1 after ,he had remained two days in ,sichar1 many more on account of ,his discourses4 #db4 ,et mulieri dicebant3 ,quia #db4 ,and they said to the iam non propter tuam loquelam woman3 we now believe1 not for credimus3 ipsi enim audivimus1 thy saying3 for we ourselves et scimus1 quia hic est vere have heard him1 and know that ,salvator mundi4 this is indeed the ,saviour of the world4 #db4 ,this is the ,hebrew way of expressing that it was not so much on account of the woman's saying1 as because they had heard ,him themselves4 #dc4 ,post duos autem dies exiit #dc4 ,now after two days he inde3 et abiit in ,galilaeam4 departed thence3 and went into ,galilee4 #dd4 ,ipse enim ,iesus #dd4 ,for ,jesus himself gave testimonium perhibuit1 quia testimony that a prophet hath propheta in sua patria honorem no honour in his own country4 non habet4 #dcdd4 ,the connection between these two verses is obscure4 7#a7 ,verse #dd gives the reason why ,he had left ,galilee1 to which ,he now returns2 or 7#b7 the reason why ,he passes ,nazareth1 and goes on to ,capharnaum 7,matt4 iv4 #ac71 ,tolet1 ,a ,lap41 ,corl42 or 7#c7 the reason why ,he proceeded on ,his way from ,judea1 ,his birthplace1 into ,galilee1 ,mald41 ,patriz4 #de4 ,cum ergo venisset in #de4 ,and when he was come into ,galilaeam1 exceperunt eum ,galilee1 the ,galileans ,galilaei1 cum omnia vidissent received him1 having seen all quae fecerat ,ierosolymis in the things he had done at die festo3 et ipsi enim ,jerusalem on the festival day3 venerant ad diem festum4 for they also went to the festival day4 #de4 ,he is well received by the ,galileans1 because the remembrance of ,his exercise of authority and of ,his miracles1 on the occasion of the previous ,pasch 7ii4 #ae1 #bc71 is still fresh in their memories4 #df4 ,venit ergo iterum in ,cana #df4 ,he came again therefore ,galilaeae ubi fecit aquam into ,cana of ,galilee1 where he vinum4 ,et erat quidam regulus1 made the water wine4 ,and there cuius filius infirmabatur was a certain ruler whose son ,capharnaum4 was sick at ,capharnaum4 #dg4 ,hic cum audisset quia #dg4 ,he having heard that ,jesus ,iesus adveniret a ,iudaea in was come from ,judea into ,galilaeam1 abiit ad eum1 et ,galilee1 went to him1 and rogabat eum ut descenderet1 et prayed him to come down and sanaret filium eius3 heal his son3 for he was at incipiebat enim mori4 the point of death4 #df4 99,a certain ruler whose son was sick at ,capharnaum991 on hearing that ,jesus was in ,cana1 came and asked ,him to come down and heal his son1 who was on the point of death4 ,origen thinks this ruler may have belonged to the household of ,csar1 and been on duty in ,palestine at this time4 ,but ,josephus uses the word 77 to designate the courtiers or officers of the ,herods 7see ,b4 ,j4 vii4 #e1 #b2 ,antt4 xv4 #h1 #d72 so that this ruler of ,capharnaum may have been an officer of ,herod ,antipas1 the ,tetrarch of ,galilee4 ,doubtless the ruler had heard of the miracle at the marriage feast in ,cana 7ii4 #g1 #aa72 and perhaps he had witnessed the evidence of ,christ's miraculous power at the feast of the ,pasch 7ii4 #bc74 #dh4 ,dixit ergo ,iesus ad eum3 #dh4 ,jesus therefore said to ,nisi signa et prodigia him3 ,unless you see signs and videritis1 non creditis4 wonders1 you believe not4 #di4 ,dicit ad eum regulus3 #di4 ,the ruler saith to him3 ,domine1 descende prius quam ,lord1 come down before that my moriatur filius meus4 son die4 #dh4 ,christ upbraids the ruler for his imperfect faith4 ,the ruler is blamed either because he was waiting to see a miracle before he would believe1 or because he foolishly considered that it was necessary for ,christ to go down to ,capharnaum in order to heal his son4 #ej4 ,dicit ei ,iesus3 ,vade1 #ej4 ,jesus saith to him3 ,go thy filius tuus vivit4 ,credidit way1 thy son liveth4 ,the man homo sermoni quem dixit ei believed the word which ,jesus ,iesus1 et ibat4 said to him1 and went his way4 #ea4 ,iam autem eo descendente1 #ea4 ,and as he was going down1 servi occurrerunt ei1 et his servants met him3 and they nuntiaverunt dicentes1 quia brought word1 saying that his filius eius viveret4 son lived4 #ej4 ,jesus said to him1 99,go thy way2 thy son liveth994 ,it is plain1 from all the circumstances1 that this miracle is quite distinct from that recorded in ,matt4 viii4 #e and foll42 ,luke vii4 #b and foll41 though some of the ,rationalists have sought to identify the two4 ,there it is the centurion's servant1 here the ruler's son1 who is ill2 there the illness is paralysis1 here fever2 there1 though asked not to go1 ,christ goes to the sick person2 here1 though asked to go1 he goes not4 #eb4 ,interrogabat ergo horam ab #eb4 ,he asked therefore of them eis in qua melius habuerit4 ,et the hour1 wherein he grew dixerunt ei3 ,quia heri hora better4 ,and they said to him3 septima reliquit eum febris4 ,yesterday at the seventh hour the fever left him4 #eb4 99,the seventh hour299 i4e41 about an hour after noon1 #a p4m41 or #g p4m4 ,see i4 #ci4 #ec4 ,cognovit ergo pater1 quia #ec4 ,the father therefore knew illa hora erat1 in qua dixit that it was at the same hour1 ei ,iesus3 ,filius tuus vivit3 that ,jesus said to him1 ,thy et credidit ipse1 et domus son liveth2 and himself eius tota4 believed and his whole house4 #ed4 ,hoc iterum secundum signum #ed4 ,this is again the second fecit ,iesus1 cum venisset a miracle that ,jesus did1 when ,iudaea in ,galilaeam4 he was come out of ,judea into ,galilee4 #ed4 ,it is not said that this was the second miracle ,he performed1 but that it was the second ,he performed on coming out of ,judea into ,galilee4 ,for the first1 see ii4 #f1 #aa1 and compare i4 #dc4 ,,chapter ,v4 #ai4 99,jesus goes up to ,jerusalem on the occasion of a festival1 and there cures a man on the ,sabbath day499 #ajaf4 99,the ,jews first challenge him who was healed1 and then persecute ,christ for violating the ,sabbath499 #ag4 99,christ's answer and defence499 #ah4 99,they are still more exasperated1 and seek to kill ,him499 #aici4 99,christ's discourse1 in which ,he proves1 by various arguments1 that ,he is justified in calling ,god ,,his ,father1 and in making ,himself equal to ,god499 #djdg4 99,he upbraids their incredulity1 and points out its cause499 #a4 ,post haec erat dies festus #a4 ,after these things was a ,iudaeorum1 et ascendit ,iesus festival day of the ,jews1 and ,ierosolymam4 ,jesus went up to ,jerusalem4 #a4 ,the interval to be admitted between the events now about to be narrated and the preceding1 depends upon the answer to be given to the question3 what festival is here referred to8 ,on this question a great diversity of opinion has always existed among commentators4 ,the more common opinion is that it is the festival of the ,pasch2 others1 however1 hold that it is the festival of ,pentecost1 or of ,tabernacles1 or of the ,purification of the ,temple1 or of ,lots4 ,the ,pasch was celebrated from the evening of the #adth till that of the #bast of ,nisan1 the first month of the ,jewish sacred year4 ,pentecost was the fiftieth day from the second day of the ,pasch4 ,the feast of ,tabernacles was celebrated from the evening of the #adth till that of the #bbnd of ,tisri1 the seventh month of the sacred year4 ,the feast of ,purification lasted eight days1 beginning with the #beth ,casleu1 the ninth month of the sacred year4 ,the feast of ,lots lasted two days1 the #adth and #aeth of ,adar1 the twelfth month of the sacred year4 ,the three feasts of ,pasch1 ,pentecost1 and ,tabernacles were the great ,jewish feasts1 on which1 and on which alone1 all adult males were bound to go up to ,jerusalem to worship4 ,see ,exod4 xxiii4 #adag2 xxxiv4 #ah1 #bb1 #bc4 ,many have held that the approach of the feast is mentioned 7verse #a71 as giving the reason why ,christ went up1 like the other adult ,jewish men1 to ,jerusalem 7ii4 #ac74 ,others1 however1 hold that the text merely states a fact1 that ,christ went up on the occasion of a festival1 without implying at all that the festival was such as ought to be celebrated at ,jerusalem4 ,it is difficult1 if not impossible1 to definitely decide which feast is meant2 but it seems to us extremely probable that it is either ,pasch or ,lots4 ,in favour of the ,pasch it is argued--7#a7 77 even without the article7#de7 may designate the ,pasch 7,matt4 xxvii4 #ae2 ,mark xv4 #f72 and it is to be believed that it does in the present instance1 because ten verses before 7iv4 #de7 the same word is used to designate the ,pasch 7compare ,john ii4 #ac1 #bc74 7#b7 ,from iv4 #ce we learn that ,jesus was on ,his way1 through ,samaria1 to ,galilee1 in ,december2 that is1 about the close of the first year of ,his public life4 ,hence it cannot be to any of the three great feasts of that first year that our text refers4 ,naturally1 then1 it is to the ,pasch of the second year1 which was the first great feast to occur in the course of the year1 and for which1 if ,christ had not gone to ,jerusalem1 ,st4 ,john would probably have explained ,his absence1 as ,he does 7vii4 #a7 in reference to the ,pasch mentioned vi4 #d4 7#c7 ,were it any other feast than that of the ,pasch1 which was by excellence the feast of the ,jews1 ,st4 ,john1 according to his custom 7vii4 #b2 x4 #bb71 would have named it4 7#d7 ,this is the opinion of ,st4 ,irenus1 who was a disciple of ,polycarp1 himself a disciple of our ,evangelist4 ,in favour of the feast of ,lots--7#a7 ,the absence of the article in the more probable reading points to one of the minor feasts of the ,jews4 7#b7 ,from ,john iv4 #ce1 and vi4 #d1 it would seem to be clear that this feast fell between ,december and the ,pasch2 but only the feast of ,lots occurred at that time4 7#c7 ,if this be the second ,pasch of our ,lord's public life1 and that in vi4 #d the third1 then the events of a whole year are passed over by our ,evangelist1 who proceeds1 in vi4 #a3 8,after these things ,jesus went10 c41 affording no hint that he has passed over the events of a year4 7#d74 ,were this the ,pasch1 ,st4 ,john would have named it1 as he does on the other three occasions 7ii4 #ac2 vi4 #d2 xi4 #ee74 ,but as it was only a minor feast of the ,jews1 and probably unheardof by the ,christians of ,asia ,minor1 the ,evangelist thinks it unnecessary to name it1 and contents himself with referring to it as 99a feast of the ,jews994 ,it is perhaps impossible1 as we have said already1 to decide with certainty which feast is meant1 but we shall follow the more common opinion and hold that there is question of the ,pasch4 ,thus1 we hold that ,st4 ,john mentions four ,paschs as having occurred during our ,lord's public life3 the first in ii4 #ac2 the second here2 the third in vi4 #d2 and the fourth and last in xii4 #a and xiii4 #a1 when our ,lord was put to death4 ,he passes over the events that occurred between the second and third ,pasch1 because they were already narrated by the ,synoptic ,evangelists4 #b4 ,est autem ,ierosolymis #b4 ,now there is at ,jerusalem a probatica piscina1 quae pond1 called ,probatica1 cognominatur hebraice which in ,hebrew is named ,bethsaida1 quinque porticus ,bethsaida1 having five habens4 porches4 #b4 ,the best supported ,greek reading would be rendered1 8,now there is in ,jerusalem by the sheepgate 7 being understood7 a pond which is called in ,hebrew ,bethesda10 c4 ,bethesda1 in ,syro,chaldaic1 which was the language of ,palestine at this time1 means the house 7place7 of mercy2 and the name was given in the present instance on account of the merciful cures wrought there4 ,for the building of this sheepgate by the priests1 see #b ,esd4 iii4 #a4 ,the site of either gate or pond cannot be determined with certainty2 but the pond seems to have been close to the ,temple1 near the gate through which the sheep to be sacrificed entered within the outer enclosure of the temple4 ,the 99porches991 which served to shelter the sick from sun and rain1 were open on the sides1 but covered with a roof supported on pillars4 ,the ,vulgate reading1 99a sheeppond991 has been variously explained4 ,some say the pond might be so called because the sheep were washed there before they were sacrificed2 others1 because their entrails were brought there to be washed4 99,bethsaida991 read by the ,vulgate1 means the house 7place7 for fishing4 #c4 ,in his iacebat multitudo #c4 ,in these lay a great magna languentium1 caecorum1 multitude of sick1 of blind1 claudorum1 aridorum1 of lame1 of withered1 waiting expectantium aquae motum4 for the moving of the water4 #d4 ,angelus autem ,domini #d4 ,and an ,angel of the ,lord descendebat secundum tempus in descended at certain times piscinam3 et movebatur aqua4 into the pond2 and the water ,et qui prior descendisset in was moved4 ,and he that went piscinam post motionem aquae1 down first into the pond after sanus fiebat a quacumque the motion of the water1 was detinebatur infirmitate4 made whole of whatsoever infirmity he lay under4 #c1 #d4 ,the genuineness of the passage1 beginning with 99waiting for the moving of the water991 and comprising the whole of verse #d1 is disputed4 ,the ,council of ,trent1 indeed1 defined 8libros singulos cum omnibus suis partibus 444 prout in vulgata ,latina ,editione habentur 444 pro sacris et canonicis esse suscipiendos30 but it is not thereby defined that every tittle 7particula7 or every verse1 is canonical ,scripture4 ,it would seem1 therefore1 that ,catholics are free to reject this passage1 and it is a question for criticism to decide whether we are to receive or reject it4 ,after an examination of the evidence for and against1 we believe that the passage is more probably genuine4 ,it stands in codex ,a 7,alexandrinus71 and in at least ten other uncial and very many cursive ,,mss4 ,it is read in the 8,vetus ,itala0 and in the ,vulgate2 in the plain and figured ,syriac versions1 and in the ,persian1 ,coptic1 and ,arabian versions4 ,it is read by ,cyril of ,alexandria1 ,chrys41 ,theophy41 ,euthy41 ,tertull41 ,ambr41 and ,august4 ,finally1 the context1 especially the reply of the sick man 7verse #g71 supposes it4 ,why it came to be wanting in so many ,,mss4 it is difficult to explain47#df7 ,that the wonderful efficacy here attributed to the water of this pond was miraculous1 and not merely1 as the ,rationalists would have us believe1 the effect of salubrious natural properties in the water1 seems clear4 ,for--7#a7 there is the intervention of an angel which disturbed 77 the water2 7#b7 only the first person entering the pond was cured2 7#c7 he was cured not gradually1 but at once1 and completely3 8he was immediately made whole20 7#d7 he was cured no matter what his disease4 ,when the ,rationalists find for us an intermittent spring whose waters possess the properties here attributed to ,bethesda1 we shall be prepared to listen to them4 ,the waters of ,bethesda1 in their wonderful efficacy to cure every disease1 were a striking though imperfect type of the waters of ,penance1 which heal every spiritual malady of everyone1 be he first or last who bathes in them4 #e4 ,erat autem quidam homo ibi #e4 ,and there was a certain man triginta et octo annos habens there1 that had been eight and in infirmitate sua4 thirty years under his infirmity4 #f4 ,hunc cum vidisset ,iesus #f4 ,him when ,jesus had seen iacentem1 et cognovisset quia lying1 and knew that he had iam multum tempus haberet1 been now a long time1 he saith dicit ei3 ,vis sanus fieri8 to him3 ,wilt thou be made whole8 #g4 ,respondit ei languidus3 #g4 ,the infirm man answered ,domini1 hominem non habeo1 ut1 him3 ,sir1 ,i have no man1 when cum turbata fuerit aqua1 the water is troubled1 to put mittat me in piscinam3 dum me into the pond4 ,for whilst ,i venio enim ego1 alius ante me am coming1 another goeth down descendit4 before me4 #h4 ,dicit ei ,iesus3 ,surge1 #h4 ,jesus saith to him3 ,arise1 tolle grabatum tuum1 et take up thy bed1 and walk4 ambula4 #i4 ,et statim sanus factus est #i4 ,and immediately the man was homo ille3 et sustulit made whole3 and he took up his grabatum suum1 et ambulabat4 bed and walked4 ,and it was the ,erat autem sabbatum in die sabbath that day4 illo4 #ei4 ,christ speaks with and heals a man who had been thirtyeight years ill 7of paralysis or some similar disease1 as would appear from verses #gh72 and1 to show how complete the cure was1 perhaps also to give an occasion for the discourse which follows1 ,he orders the man who has been cured to take up his bed and walk4 ,it would be a rather severe trial of recovered strength to have to carry some of the beds of modern times2 but that on which the poor paralytic had been resting was not cumbrous4 ,it was probably only a carpet or mattress1 or at most there was but a very light framework4 ,in ,acts v4 #ae1 we find the term used in our text distinguished from 1 which was rather the bed of the rich1 more expensive and cumbrous4 #aj4 ,dicebant ergo ,iudaei illi #aj4 ,the ,jews therefore said to qui sanatus fuerat3 ,sabbatum him that was healed3 ,it is the est1 non licet tibi tollere sabbath1 it is not lawful for grabatum tuum4 thee to take up thy bed4 #aj4 99,it is not lawful499 ,see ,exod4 xx4 #h2 ,jer4 xvii4 #ba1 #bb4 #aa4 ,respondit eis3 ,qui me #aa4 ,he answered them3 ,he that sanum fecit1 ille mihi dixit3 made me whole1 he said to me3 ,tolle grabatum tuum1 et ,take up my bed1 and walk4 ambula4 #aa4 ,the man appeals to the authority of ,him who had cured him1 who surely must be from ,god1 and able to dispense in the ,sabbath law4 #ab4 ,interrogaverunt ergo eum3 #ab4 ,they asked him1 therefore3 ,quis est ille homo qui dixit ,who is that man who said to tibi1 ,tolle grabatum tuum1 et thee3 ,take up thy bed and ambula8 walk8 #ac4 ,is autem qui sanus fuerat #ac4 ,but he who was healed1 effectus1 nesciebat quis knew not who it was4 ,for ,jesus esset4 ,iesus enim declinavit a went aside from the multitude turba constituta in loco4 standing in the place4 #ac4 ,christ had gone aside to escape the envy of the evilminded as well as the admiration of the welldisposed4 ,see vi4 #ae4 ,a more correct rendering of the ,greek would be3 99,for ,jesus had gone aside1 there being a crowd in the place499 #ad4 ,postea invenit eum ,iesus #ad4 ,afterwards ,jesus findeth in templo1 et dixit illi3 ,ecce him in the temple1 and saith sanus factus es3 iam noli to him3 ,behold thou art made peccare1 ne deterius tibi whole3 sin no more1 lest some aliquid contingat4 worse thing happen to thee4 #ae4 ,abiit ille homo1 et #ae4 ,and the man went his way1 nuntiavit ,iudaeis quia ,iesus and told the ,jews that it was esset1 quia fecit eum sanum4 ,jesus who had made him whole4 #ad4 ,christ's words1 99,sin no more991 insinuate that the man's previous illness had been the result of sin2 and he is warned that if he provoke ,god further1 something worse may happen to him2 worse1 perhaps1 even on this side1 and infinitely worse beyond1 the grave4 8,some say1 indeed10 says ,st4 ,chrys41 8because we have corrupted ourselves for a short time1 shall we be tormented eternally8 ,but see how long this man was tormented for his sins4 ,sin is not to be measured by length of time1 but by the nature of sin itself40 #af4 ,propterea persequebantur #af4 ,therefore did the ,jews ,iudaei ,iesum1 quia haec persecute ,jesus1 because he faciebat in sabbato4 did these things on the sabbath4 #af4 ,therefore the ,jews1 especially the ,scribes and ,pharisees1 persecuted1 or rather1 perhaps1 accused7#dg7 ,jesus for healing a man on the ,sabbath 7comp4 vii4 #bc2 ,luke vi4 #g71 and for authorizing him who was healed to violate the ,sabbath4 #ag4 ,iesus autem respondit eis3 #ag4 ,but ,jesus answered them3 ,pater meus usque modo ,my ,father worketh until now2 operatur1 et ego operor4 and ,i work4 #ag4 ,christ's reply is1 that as ,his 7not our1 for ,he was the natural ,son of ,god1 we are only adopted sons7 ,father worketh continually1 and therefore even on the ,sabbath1 conserving and governing all things2 so1 too1 ,he ,himself1 ,he being consubstantial with the ,father4 ,thus ,he tells them that equally with the ,father ,he is exempt from the law of the ,sabbath4 #ah4 ,propterea ergo magis #ah4 ,hereupon therefore the quaerebant eum ,iudaei ,jews sought the more to kill interficere1 quia non solum him1 because he did not only solvebat sabbatum1 sed et break the sabbath1 but also patrem suum dicebat ,deum1 said ,god was his ,father1 aequalem se faciens ,deo4 making himself equal to ,god4 ,respondit itaque ,iesus1 et dixit eis3 #ah4 ,they understand ,him1 so far at least as to see that ,he makes ,himself equal to ,god2 and as they now consider ,him to be not merely a ,sabbath breaker1 but also a blasphemer1 they become more exasperated1 and seek to kill ,him4 ,see ,deut4 xiii4 #e4 #ai4 ,amen1 amen dico vobis3 non #ai4 ,then ,jesus answered and potest ,filius a se facere said to them3 ,amen1 amen1 ,i quidquam1 nisi quod viderit say unto you3 the ,son cannot ,patrem facientem3 quaecumque do anything of himself1 but enim ille fecerit1 haec et what he seeth the ,father ,filius similter facit4 doing3 for what things soever he doth1 these the ,son also doth in like manner4 #ai4 ,the remainder of the chapter is taken up with ,christ's discourse1 in which ,he asserts ,his ,divinity1 and proves it by various arguments4 7#a7 ,by ,his own testimony 7#aicj71 which the ,jews might be excused for rejecting1 were it alone and unsupported 7#ca72 7#b7 by the testimony of the ,baptist 7#cbce72 7#c7 by the testimony of ,his miracles 7#cf72 7#d7 by the testimony of ,his ,father which is contained in the ,sacred ,scriptures 7#cgci74 ,the ,jews had understood ,him to make ,himself equal to ,god1 and ,he goes on not to withdraw1 but to reiterate and expand what ,he had said4 ,he declares ,his operation as ,god to be identical with that of the ,father2 in a word1 ,his works to be the works of ,god4 ,he had received1 in ,his eternal generation1 ,his ,divine nature and operation identical with the ,father's1 and as ,god ,he does nothing except what the ,father does1 and the ,father does nothing except what ,he does4 ,this inability to work of ,himself1 that is to say1 alone1 without the ,father 7a seipso71 proceeds not from any defect of power1 but from ,his inseparable union with the ,father in nature and operation4 ,the ,son's 8seeing10 and the ,father's 8showing0 7v4 #bj71 are both metaphorical expressions1 and signify that the ,son derives ,his divine nature and operation from the ,father47#dh7 ,the ,arians appealed to this verse to prove the inferiority of the ,son to the ,father1 because1 they said1 ,christ here declares ,himself merely an imitator of the works of the ,father1 just as a pupil or apprentice imitates his master4 ,but ,christ's words1 8,i and the ,father are one0 7x4 #cj71 show that there can be no question here of inferiority2 and1 moreover1 since all things were made by the ,son 7i4 #c71 it was impossible for ,him to copy from anything made beforehand4 99,but what he seeth99 77 99the ,father doing994 8,but what10 that is1 not by ,himself1 but together with the ,father1 8nisi0 of the ,vulgate being here equal to 8sed40 ,see ,matt4 xii4 #d2 ,gal4 ii4 #af4 99,for what things soever ,he doth1 these the ,son also doth in like manner499 ,st4 ,thomas on this verse says3--8,excludit in his tria circa potestatem suam3 scilicet particularitatem 7quaecumque71 diversitatem 7haec71 et imperfectionem 7similiter740 ,and ,st4 ,augustine on this verse says beautifully3 8,he does not say whatsoever the ,father doeth1 the ,son does other things like them1 but the very same things4 ,the ,father made the world1 the ,son made the world1 the ,holy ,ghost made the world4 ,if the ,father1 ,son and ,holy ,ghost1 are one1 it follows that one and the same world was made by the ,father1 through the ,son1 in the ,holy ,ghost4 ,thus it is the very same thing that the ,son doth4 ,he adds likewise1 to prevent another error arising4 ,for the body seems to do the same things with the mind1 but it does not do them in a like way1 inasmuch as the body is subject1 the soul governing2 the body visible1 the soul invisible4 ,when a slave does a thing at the command of his master1 the same thing is done by both2 but is it in a like way8 ,now in the ,father and ,son there is not this difference2 they do the same things1 and in a like way4 ,father and ,son act with the same power2 so that the ,son is equal to the ,father40 ,since then the works of the ,son as ,god are the works of the ,father1 if they blamed the ,son for violating the ,sabbath1 they thereby blamed the ,father also4 ,and it is of the ,son as ,god there is question here2 for as man1 or as ,godman ,he could do many things 8of ,himself10 such as eating1 walking on the waters1 c41 which1 of course1 the ,father never did2 and1 moreover1 it would not be true to say that the ,son as man does all that the ,father does4 #bj4 ,pater enim diligit ,filium1 #bj4 ,for the ,father loveth the et omnia demonstrat ei quae ,son1 and showeth him all ipse facit3 et maiora his things which himself doth3 and demonstrabit ei opera1 ut vos greater works than these will miremini4 he show him1 that you may wonder4 #bj4 ,here is given the reason for the ,son's identity of operation with the ,father4 99,for the ,father loveth the ,son991 and from all eternity communicateth to ,him the one ,divine power and operation1 whereby ,he ,himself doth all things2 and that ,divine power shall yet be manifested by the ,son in greater works than the healing of the paralytic1 that you may wonder4 ,we are not to conclude from this verse that the love of the ,father is the cause of the communication of the ,divine nature to the ,son1 as if the ,son proceeded from the ,father through love1 and therefore through the ,will4 ,the common teaching of theologians is that the ,son proceeds not through the ,divine will1 but through the ,divine intellect4 ,see ,perr4 ,de4 ,trin41 #dja4 ,hence the meaning is not1 that the ,father loves the ,son1 and therefore communicates ,his ,divine nature to ,him4 ,toletus1 however1 thinks that this form of expression is purposely used here by ,christ to show men that the ,father shares ,his nature and power with the ,son1 since among men1 those who love share their goods with each other47#di7 ,as already indicated1 the future1 8will show10 is used in this verse in reference to the manifestation in time of that power which was given from eternity4 99,that you may wonder499 ,some take 8that0 77 here as introducing a consequence2 others1 and rightly1 in its usual sense as introducing a purpose4 ,the purpose of ,god was that they might wonder and believe4 #ba4 ,sicut enim ,pater suscitat #ba4 ,for as the ,father raiseth mortuos1 et vivificat3 sic et up the dead1 and giveth life3 ,filius1 quos vult1 vivificat4 so the ,son also giveth life to whom he will4 #ba4 ,the connection here shows that the raising of the dead is one of the 8greater works0 just referred to1 as is also the judgment by ,christ mentioned in the next verse4 ,but who are the dead1 and what is the resurrection of which there is question8 7a7 ,those who were corporally dead like ,lazarus1 and were raised by ,christ1 to the wonder of the ,jews47#ej7 ,for--7#a7 ,this view suits the context4 ,christ had cured a paralytic2 ,he now promises greater miracles2 hitherto he had only healed bodies that were sick2 now ,he would raise to life bodies that were dead4 7#b7 ,in verse #bh there is certainly question of a corporal resurrection2 therefore also here4 7#c7 ,this raising of the dead was to excite the wonder of the ,jews2 therefore there must be question of the raising of the body1 since a spiritual resurrection could not be known1 and hence could not be a matter of wonder4 7b7 ,those spiritually dead1 who were to be raised through the preaching of ,christ and ,his ,apostles from the death of sin to the life of grace4 ,for--7#a7 ,it is more probable that there is question of spiritual death and resurrection in verse #bd2 therefore also in verse #ba4 7#b7 ,the words 8,and now is0 of verse #be point to a resurrection then present1 therefore to a spiritual4 7#c7 ,this view suits the context4 ,the spiritual resurrection brought about by ,christ1 though in itself invisible1 produced in the world effects more wonderful than the curing of the paralytic1 and it is as a proof that ,christ can raise those spiritually dead1 that ,he refers in verse #bh to the fact that ,he will raise those corporally dead4 ,we prefer the latter view2 but whichever view we may hold1 we must bear in mind that the sense is not that the ,father raises some1 and the ,son others1 from the dead4 ,as ,god1 ,christ's will is identical with the ,father's1 and what one does the other does4 ,christ then is here said to raise 8whom ,he will0 in order to show us ,his absolute equality with the ,father4 #bb4 ,neque enim ,pater iudicat #bb4 ,for neither doth the quemquam3 sed omne iudicium ,father judge any man3 but hath dedit ,filio4 given all judgment to the ,son4 #bb4 ,another greater work than the curing of the paralytic is the judging of men4 ,some think it is the judgment of discussion1 the trial which awaits all 7,heb4 ix4 #bg71 that is referred to2 others that 7as in verses #bd1 #bi1 and iii4 #ai7 it is the judgment of condemnation passed upon the reprobate1 the ,greek word which is used being generally 7if not always7 used by ,st4 ,john of the judgment of condemnation4 ,when it is said here that 99neither doth the ,father judge any man991 the meaning is that although the ,father and the ,holy ,ghost pass the same identical judgment as the ,son1 yet they do not do this visibly1 so as to be seen and heard like the ,godman ,jesus ,christ4 ,this is particularly true in regard to the judgment of the wicked2 ,christ alone1 in ,his humanity1 appears to them2 for as ,st4 ,augustine says3 8,si mali ,deum in propria natura viderent jam essent beati40 ,the ,father gave all power to judge to ,christ as ,god in the eternal generation1 to ,christ as man at the incarnation2 and it is as ,god and man that ,christ judges3 as ,god authoritatively1 and as man visibly47#ea7 #bc4 ,ut omnes honorificent #bc4 ,that all men may honour ,filium1 sicut honorificant the ,son1 as they honour the ,patrem2 qui non honorificat ,father4 ,he who honoureth not ,filium1 non honorificat ,patrem the ,son1 honoureth not the qui misit illum4 ,father who hath sent him4 #bc4 ,here is declared the end that ,god had in view in conferring the supreme judiciary power upon the ,son1 namely1 that men might honour ,him equally with the ,father4 ,he that honoureth not the ,son1 honoureth not the ,father who sent ,him in the ,incarnation equal in all things to ,himself4 ,in dishonouring ,jesus ,christ1 the ,jews were dishonouring that ,divine nature and majesty which is one with the ,father's1 and they were1 moreover1 spurning the testimony which the ,father had already given to the ,divinity of ,his ,son1 as well after ,christ's baptism 7,matt4 iii4 #ag71 as in the miracles which ,he had given ,christ to perform 7verse #cf74 #bd4 ,amen1 amen dico vobis1 #bd4 ,amen1 amen1 ,i say unto quia qui verbum meum audit1 et you1 that he who heareth my credit ei qui misit me1 habet word1 and believeth him that vitam aeternam1 et in iudicium sent me1 hath life non venit1 sed transiit a everlasting2 and cometh not morte in vitam4 into judgment but is passed from death to life4 #bd4 ,we believe the connection with the preceding to be this4 ,in speaking of the end ,god had in view in conferring the supreme judiciary power upon the ,godman1 our ,lord had noted parenthetically the effect of not honouring the ,son 7verse #bc72 here ,he adds what the effect of honouring ,him is4 99,amen1 amen499 ,the repeated asseveration indicates the solemn importance of the declaration about to be made1 namely1 that he who accepts the teaching of ,christ1 and thereby the testimony of the ,father testifying to ,christ as ,his ,son1 has eternal life4 ,we take 8death0 and 8life0 of this verse of the death of sin and the life of grace1 and understand 8has passed0 in reference to the justification of the sinner4 ,see #a ,john iii4 #ad1 and what we have said on i4 #ac4 #be4 ,amen1 amen dico vobis1 #be4 ,amen1 amen1 ,i say unto quia venit hora1 et nunc est1 you1 that the hour cometh and quando mortui audient vocem now is1 when the dead shall ,filii ,dei3 et qui audierint1 hear the voice of the ,son of vivent4 ,god1 and they that hear shall live4 #be4 ,having stated parenthetically the effect of dishonouring and honouring ,himself1 ,christ returns to the proof of ,his divine power4 ,there is the same difference of opinion here regarding the life and death meant1 as in verse #ba4 ,the words1 99,and now is991 favour the view that there is question of a spiritual resurrection that had already begun4 99,and they that hear1 shall live499 ,these words1 too1 suggest that there is question of a spiritual resurrection1 a resurrection in which all those that hear and believe are to share4 #bf4 ,sicut enim ,pater habet #bf4 ,for as the ,father hath vitam in semetipso3 sic dedit life in himself2 so he hath et ,filio habere vitam in given to the ,son also to have semetipso3 life in himself3 #bf4 ,for the ,son is essential ,life like the ,father1 and being in ,himself the source of life can therefore impart it to others4 #bg4 ,et potestatem dedit ei #bg4 ,and he hath given him iudicium facere1 quia ,filius power to do judgment1 because hominis est4 he is the son of man4 #bg4 ,the meaning is1 that as it was ordained from all eternity1 that the ,second ,person of the ,blessed ,trinity should become man1 so it was ordained that ,he1 as ,godman should judge all men without exception in the general judgment1 and all who die after the incarnation1 in the particular judgment4 #bh4 ,nolite mirari hoc1 quia #bh4 ,wonder not at this1 for venit hora in qua omnes qui in the hour cometh wherein all monumentis sunt1 audient vocem that are in the graves shall ,filii ,dei3 hear the voice of the ,son of ,god4 #bh4 99,this99 at which they are not to wonder1 is ,his power of raising the dead1 i4e41 the few whom ,he raised corporally during ,his public life1 or1 as we prefer1 the many whom ,he raised spiritually2 and ,his power of judging4 99,for the hour cometh wherein all that are in the graves shall hear the voice of the ,son of ,god499 ,it is admitted by all that the reference in these words is to the general resurrection1 and the ,jews are told not to be surprised at the spiritual resurrection1 inasmuch as the resurrection of all flesh shall come to pass at the word of the same ,son of ,god4 ,the words of this verse imply that the spiritual resurrection excites less wonder than the corporal2 and this indeed is true1 for though the spiritual resurrection is1 in fact1 the greater miracle1 and in itself more wonderful1 yet it is not sensible1 and cannot excite our wonder so much as the raising of even one dead body to life4 #bi4 ,et procedent qui bona #bi4 ,and they that have done fecerunt1 in resurrectionem good things1 shall come forth vitae3 qui vero mala egerunt1 unto the resurrection of life2 in resurrectionem iudicii4 but they that have done evil1 unto the resurrection of judgment4 #bi4 ,this verse affords a clear proof that we are not justified by faith alone1 but that according to our works we shall be rewarded or condemned4 #cj4 ,non possum ego a meipso #cj4 ,i cannot of myself do facere quidquam4 ,sicut audio1 anything4 ,as ,i hear1 so ,i iudico3 et iudicium meum judge3 and my judgment is iustum est1 quia non quaero just3 because ,i seek not my voluntatem meam1 sed own will1 but the will of him voluntatem eius qui misit me4 that sent me4 #cj4 ,what ,christ said in verse #ai of every operation of ,his1 ,he now repeats and applies in particular to this judgment4 ,since ,he judges as ,godman1 the words 8,as ,i hear10 probably refer both to ,his ,divine nature1 which1 like ,his judgment was identical with that of the ,father1 and to ,his human nature1 in which1 on account of the plenitude of grace within ,him1 ,he can think or will nothing contrary to the ,father47#eb7 #ca4 ,si ego testimonium #ca4 ,if ,i bear witness of perhibeo de meipso1 myself1 my witness is not testimonium meum non est true4 verum4 #ca4 ,from verse #ai ,christ has borne witness to ,himself1 to ,his ,divine power and equality with the ,father1 and now ,he says that if ,he were alone in bearing such witness of ,himself1 ,his witness would not be such as men would be bound to receive4 ,of course1 even though a man were alone and unsupported in testifying regarding himself1 still it is plain his witness might be true2 but it would not be trustworthy1 such as ought to be received1 because it might be false1 and would be reasonably suspected4 ,no doubt1 ,christ's testimony of ,himself though unsupported would be more than enough to those who believed in ,his ,divinity2 but ,he is here addressing those who had no such belief4 ,comp4 viii4 #adaf4 #cb4 ,alius est qui testimonium #cb4 ,there is another that perhibet de me3 et scio quia beareth witness of me3 and ,i verum est testimonium quod know that the witness which he perhibet de me4 witnesseth of me is true4 #cb4 ,christ's witness of ,himself is supported by that of the ,father 7some think1 by that of the ,baptist71 to which ,he can confidently appeal4 ,but before mentioning how the ,father's testimony is given1 ,he turns aside for a moment to appeal to the ,baptist's testimony4 #cc4 ,vos misistis ad ,ioannem3 #cc4 ,you sent to ,john2 and he et testimonium perhibuit gave testimony to the truth4 veritati4 #cd4 ,ego autem non ab homine #cd4 ,but ,i receive not testimonium accipio3 sed haec testimony from man3 but ,i say dico ut vos salvi sitis4 these things that you may be saved4 #cd4 ,he now tells them that ,he has invoked the testimony of the ,baptist1 not that ,he needs any testimony of men1 but in the hope that they1 who had regarded the ,baptist as a prophet1 might perchance accept his testimony to ,christ4 #ce4 ,ille erat lucerna ardens1 #ce4 ,he was a burning and a et lucens3 ,vos autem voluistis shining light4 ,and you were ad horam exultare in luce willing for a time to rejoice eius4 in his light4 #ce4 ,the ,greek is3 ,he was the lamp that burneth and shineth4 ,from the use of the word was here1 it is fairly concluded that the ,baptist had been already put to death by ,herod ,antipas 7,mark vi4 #agbh74 ,the ,baptist was a bright lamp of truth1 but not the light 7 i4 #h1 #i71 which was ,christ ,himself4 #cf4 ,ego autem habeo #cf4 ,but ,i have a greater testimonium maius ,ioanne4 testimony than that of ,john4 ,opera enim quae dedit mihi ,for the works which the ,father ,pater ut perficiam ea1 ipsa hath given me to perfect3 the opera quae ego facio1 works themselves1 which ,i do1 testimonium perhibent de me1 give testimony of me1 that the quia ,pater misit me3 ,father hath sent me4 #cf4 ,a third testimony is now invoked in the miracles which the ,father gave ,christ to perform4 ,see x4 #cg1 #ch1 and what was said above on iii4 #b4 #cg4 ,et qui misit me ,pater1 #cg4 ,and the ,father himself who ipse testimonium perhibuit de hath sent me1 hath given me3 neque vocem eius unquam testimony of me3 neither have audistis1 neque speciem eius you heard his voice at any vidistis3 time1 nor seen his shape4 #ch4 ,et verbum eius non habetis #ch4 ,and you have not his word in vobis manens3 quia quem abiding in you3 for whom he misit ille1 huic vos non hath sent1 him you believe creditis4 not4 #cg1 #ch4 ,besides the indirect testimony of the ,father through ,christ's miracles1 another testimony of ,his is now appealed to4 ,some understand this of the testimony of the ,father on the occasion of ,christ's baptism1 7,matt4 iii4 #ag74 ,so ,chrys41 ,a ,lap41 ,m',ev4 ,but if there were reference to that past and definite occasion1 the ,greek aorist1 not the perfect1 would be used4 ,others1 as ,mald41 connect this verse closely with the preceding1 and hold the reference is still to the ,father's testimony given through ,christ's miracles4 ,but the form of words3 8,and the ,father ,himself1 who hath sent ,me1 hath given testimony of ,me10 seems to add another distinct testimony to those already mentioned4 ,others1 therefore1 hold that the reference is to the ,father's testimony conveyed through the oracles of the prophets4 ,so ,st4 ,cyril1 ,theoph41 ,euthy41 ,kuin41 ,corl42 and this opinion seems to be the correct one4 ,about the meaning and connection of the words which follow in this verse and the next1 there is a great variety of view4 7#a7 ,some thus3 ,but you have never listened to ,his voice speaking to you through the ,sacred ,scriptures1 nor recognised ,him as speaking in them1 nor do you believe in ,his inspired word2 and the reason of this is1 because you do not believe in ,me whom ,he has sent4 7,patriz47 7#b7 ,others thus3 ,but though the ,father has testified of ,me1 8neither have you heard ,his voice 444 abiding in you20 i4e41 you have been excluded from familiarity with ,him1 and from belief in ,his testimony1 because you refuse to believe in ,me4 7,hengstenberg47 7#c7 ,others take the words to refer to the covenant entered into by ,god with the ,jews 7,deut4 xviii4 #aeai71 that ,he should terrify them no more by ,his awful presence1 as when ,he gave the law on ,sinai 7,exod4 xx4 #aiba71 but should speak to them through a prophet4 ,hence ,christ's words signify3 ,the ,father has borne testimony of ,me1 nor has ,he broken ,his word to you1 that you should hear and see no more the terrifying sounds and sights of ,sinai2 and yet you refuse to keep your part of the compact 78you have not ,his word abiding in you071 inasmuch as you refuse to believe in ,me1 the ,prophet whom ,he promised4 7,tolet41 ,beel47 7#d7 ,others again thus3 ,the ,father has borne unquestionable testimony of ,me1 though not1 ,i admit1 in such a manner as that ,he could be seen1 or ,his voice heard by you4 ,but that testimony you accept not 7you have not ,his word abiding in you71 as is plain from the fact that you refuse to believe in ,me4 ,see the note to ,a ,lap41 in ,migne's ,ed41 which agrees with ,kuinoel4 ,whatever view be adopted1 we understand the testimony referred to in verse #cg1 to be that which is explicitly mentioned in verse #ci2 viz41 the testimony of ,god given through the ,scriptures in the writings of ,moses and the prophets47#ec7 #ci4 ,scrutamini scripturas1 #ci4 ,search the scriptures1 for quia vos putatis in ipsis you think in them to have life vitam aeternam habere3 et everlasting2 and the same are illae sunt1 quae testimonium they that give testimony of perhibent de me3 me3 #ci4 ,here our ,lord distinctly mentions the testimony to which ,he had already alluded 7verse #cg74 99,search the ,scriptures991 or rather1 99,ye search the ,scriptures994 ,in both the ,greek and ,latin texts the form of the verb leaves it doubtful whether it is to be understood as an indicative or an imperative4 ,but the context1 in which all the verbs are in the indicative1 and the course of the argument1 render it much more probable that the form is to be understood as an indicative4 ,so1 too1 all the best modern commentators1 even among the ,protestants2 e4g41 ,kuin41 ,alf41 ,bloomf41 ,westc41 and the ,revised ,version1 which renders3 8,ye search the ,scriptures40 ,it is unnecessary then to delay long in refuting the argument which used to be drawn by ,protestants from this text in favour of the indiscriminate reading of the ,bible by all the faithful4 ,a few words will suffice4 7#a7 ,it is much more probable that the words do not contain a precept1 but merely state a fact4 7#b7 ,even if they did contain a precept1 they are addressed very probably only to the ,jewish teachers 7see verse #dd74 7#c7 ,even if we admitted that the words contain a precept1 and are addressed to all the ,jews1 still it would not follow that all the faithful now are bound to read the ,bible1 nor that the ,church may not sometimes1 for grave reasons restrict the liberty to read it4 ,for we must bear in mind that our ,lord is here referring to the ,sacred ,scriptures in connection with one particular point1 namely1 the fulfilment of prophecy in ,himself4 ,even if the ,jews were authorized or commanded to read the ,sacred ,scriptures in regard to a particular question1 it by no means follows that ,protestants are commanded or even authorized to read them in order to form by the aid of private judgment an opinion on all questions of faith and morals4 ,the ,catholic ,church freely admits1 of course1 and insists that the reading of the ,bible is in itself good and useful2 but since the ,bible contains 8certain things hard to be understood1 which the unlearned and unstable wrest 444 to their own destruction0 7#b ,pet4 iii4 #af71 hence she knows it is possible that1 like all ,god's best gifts1 the ,bible may in certain circumstances be abused4 #dj4 ,et non vultis venire ad me #dj4 ,and you will not come to ut vitam habeatis4 me that you may have life4 #dj4 99,and99 is equivalent to 8and yet40 #da4 ,claritatem ab hominibus #da4 ,i receive not glory from non accipio4 men4 #da4 ,not through a desire to gain glory from them has ,he borne the preceding testimony to ,himself4 ,this is said parenthetically1 and the next verse is to be connected with verse #dj4 #db4 ,sed cognovi vos1 quia #db4 ,but ,i know you1 that you dilectionem ,dei non habetis in have not the love of ,god in vobis4 you4 #db4 99,but ,i know you1 that99 c4 ,their unbelief in ,christ was due to the fact that they did not love ,god4 ,had they loved ,god1 they would have corresponded with grace1 and recognised the ,messias whom ,god had sent4 #dc4 ,ego veni in nomine ,patris #dc4 ,i am come in the name of mei1 et non accipitis me3 si my ,father1 and you receive me alius venerit in nomine suo1 not3 if another shall come in illum accipietis4 his own name1 him you will receive4 #dc4 ,the sense is3 ,i am come in the name1 and with the power of ,my ,father manifested in ,my works4 ,if another come to you1 and without giving any evidence that ,he is from ,god1 say that he is the ,messias1 you will believe him1 and believe in him4 ,we know that this actually happened4 ,many false ,christs arose before the destruction of ,jerusalem 7#gj ,a4,d472 and obtained a following among the people4 ,a person named ,barchochebas was the most successful of those impostors4 #dd4 ,quomodo vos potestis #dd4 ,how can you believe1 who credere1 qui gloriam ab receive glory one from invicem accipitis3 et gloriam1 another3 and the glory which quae a solo ,deo est1 non is from ,god alone1 you do not quaeritis8 seek8 #dd4 ,another cause of their unbelief is their empty vanity which sought1 and was satisfied with1 the praise of men4 #de4 ,nolite putare quia ego #de4 ,think not that ,i will accusaturus sim vos apud accuse you to the ,father4 ,patrem3 est qui accusat vos ,there is one that accuseth ,moyses1 in quo vos speratis4 you1 ,moses1 in whom you trust4 #de4 ,it will not be necessary for ,christ to accuse them before ,god1 because ,moses1 their own great prophet1 will accuse them4 #df4 ,si enim crederetis ,moysi1 #df4 ,for if you did believe crederetis forsitan et mihi3 ,moses1 you would perhaps de me enim ille scripsit4 believe me also4 ,for he wrote of me4 #df4 99,you would perhaps499 ,see above on iv4 #aj4 #dg4 ,si autem illius litteris #dg4 ,but if you do not believe non creditis1 quomodo verbis his writings3 how will you meis credetis8 believe my words8 #dg4 ,this is said because ,moses far surpassed ,him in their estimation2 and with the telling thought1 that their own ,scriptures1 even ,moses himself1 pointed ,him out as their ,messias1 this weighty discourse ends4 ,,chapter ,,vi4 #aac4 99,christ crosses with ,his disciples to the eastern shore of the sea of ,galilee1 where ,he miraculously feeds a multitude with five loaves and two fishes499 #adae4 99,the multitude1 moved by the miracle1 wish to make ,him ,king1 but ,he withdraws499 #afba4 99,on the night of that same day1 as the disciples are crossing to the western side of the lake1 a storm rises1 and ,he comes to them1 walking upon the waters499 #bbbe4 99,the following day the multitude also cross to the western side of the lake1 enter ,capharnaum1 and find ,him there before them499 #bfei4 99,christ's discourse to the multitude1 in which ,he promises the ,blessed ,eucharist499 #fj4 99,the place where the discourse was delivered499 #fafg4 99,effect of the discourse--murmuring of many of the disciples2 ,his explanation1 and their departure from ,him499 #fhgj4 99,st4 ,peter's noble confession in reply to a question of ,christ499 #gagb4 99,christ refers to the wickedness of one of the ,apostles1 and the ,evangelist states to whom ,he refers499 #a4 ,post haec abiit ,iesus trans #a4 ,after these things1 ,jesus mare ,galilaeae1 quod est went over the sea of ,galilee1 ,tiberiadis3 which is that of ,tiberias3 #a4 ,the interval to be admitted between what is recorded in this chapter and in the preceding depends upon the view we adopt as to what feast is referred to in the first verse of the preceding4 ,if that was the ,feast of ,pasch1 almost a year has elapsed1 for we are told here1 in verse #d1 that the pasch is again at hand4 ,if that was the ,feast of ,lots1 and this the ,pasch following1 then the interval to be admitted is much less1 only a month4 ,those who1 like us1 admit the longer interval say that ,st4 ,john here passes over the events of that year1 because they were already related by the ,synoptic ,evangelists4 ,in the last chapter we left ,jesus at ,jerusalem in ,judea1 the southern province of ,palestine1 and now1 soon after the death of the ,baptist 7,matt4 xiv4 #c1 ,mark vi4 #ag1 ,luke iii4 #bj7 and the return of the ,apostles from their first mission 7,mark vi4 #cj2 ,luke ix4 #aj71 we find ,him in the northern province1 by the shores of the ,sea of ,galilee4 ,this sea or lake 7the ,jews called every large body of water a sea71 which lay to the east of the province of ,galilee1 was called also the ,sea of ,tiberias1 because of the town built by ,herod ,antipas1 on its western shore1 and named after the ,roman ,emperor ,tiberius4 ,it was also called sometimes the ,lake of ,gennesareth1 from the fertile plain of that name on its ,n4,w4 shore4 ,it is almost heartshaped1 with the narrow end towards the south1 and its extent at present is #ab miles from north to south1 by #h miles at its widest part east to west4 7,smith's ,b4 ,d41 #bnd ,ed47 #b4 ,et sequebatur eum multitudo #b4 ,and a great multitude magna1 quia videbant signa followed him1 because they saw quae faciebat super his qui the miracles which he did on infirmabantur4 them that were diseased4 #b4 ,jesus1 accompanied by ,his disciples1 having crossed the lake1 a great multitude follows ,him4 ,comparing the ,synoptic ,evangelists 7,matt4 xiv4 #ac1 and foll42 ,mark vi4 #cb1 and foll42 ,luke ix4 #aj1 and foll471 we find that the desert near ,bethsaida 7,julias7 on the northeastern side of the lake was the place to which ,jesus repaired 7,luke72 that the multitude followed by land 7 on foot1 ,matt41 ,mark72 that they arrived before ,him 7,mark71 and that ,he taught them for a considerable time4 #c4 ,subiit ergo in montem #c4 ,jesus went therefore up ,iesus3 et ibi sedebat cum into a mountain1 and there he discipulis suis4 sat with his disciples4 #c4 99,jesus therefore went up into a mountain99 7,gr41 the mountain72 i4e41 the wellknown mountain range on that side of the lake4 ,see too in verse #ae4 #d4 ,erat autem proximum pascha1 #d4 ,now the ,pasch1 the festival dies festus ,iudaeorum4 day of the ,jews1 was near at hand4 #d4 ,in the view we follow this was the third ,pasch of our ,lord's public life4 #e4 ,cum sublevasset ergo oculos #e4 ,when ,jesus therefore had ,iesus1 et vidisset quia lifted up his eyes1 and seen multitudo maxima venit ad eum1 that a very great multitude dixit ad ,philippum3 ,unde cometh to him1 he said to ememus panes1 ut manducent hi8 ,philip3 ,whence shall we buy bread that these may eat8 #e4 ,in the ,synoptic ,evangelists the disciples are represented as asking our ,lord to dismiss the multitude1 that they may go and procure food4 ,we may reconcile with ,st4 ,john's account thus4 ,they make a suggestion1 as in the ,synoptic ,evangelists4 ,he then turns to ,philip1 as in ,st4 ,john4 #f4 ,hoc autem dicebat tentans #f4 ,and this he said to try eum3 ipse enim sciebat quid him3 for he himself knew what esset facturus4 he would do4 #f4 99,to try him499 8,one kind of temptation leads to sin1 with which ,god never tempts anyone2 and there is another kind by which faith is tried4 ,in this sense it is said that ,christ proved ,his disciples4 ,this is not meant to imply that ,he did not know what ,philip would say1 but is an accommodation to man's way of speaking4 ,for as the expression3 ,who searcheth the hearts of men1 does not mean the searching of ignorance1 but of absolute knowledge2 so here1 when it is said that our ,lord proved ,philip1 we must understand that ,he knew him perfectly1 but that ,he tried him in order to confirm his faith4 ,the ,evangelist himself guards against the mistake which this imperfect mode of speaking might occasion1 by adding ,for ,he ,himself knew what ,he would do0 7,st4 ,aug474 #g4 ,respondit ei ,philippus3 #g4 ,philip answered him3 ,two ,ducentorum denariorum panes hundred pennyworth of bread is non sufficiunt eis1 ut not sufficient for them1 that unusquisque modicum quid every one may take a little4 accipiat4 #g4 ,the denarius was a ,roman silver coin1 whose value differed at different times4 ,from the year #bag ,b4,c4 till the reign of ,augustus 7#cj ,b4,c4 to #ad ,a4,d47 it was worth #h;d42 afterwards1 and1 therefore1 in the time of ,christ1 it was worth about #g;d4 ,see ,smith's ,lat4 ,dict4 ,calendarium1 ,tables viii4 and ix4 ,two hundred denarii1 then would be equal to about #f #es41 and yet what bread this would purchase would not suffice to give even a little to each1 so great was the multitude4 #h4 ,dicit ei unus ex discipulis #h4 ,one of his disciples1 eius1 ,andreas frater ,simonis ,andrew1 the brother of ,simon ,petri4 ,peter1 saith to him3 #i4 ,est puer unus hic1 qui #i4 ,there is a boy here that habet quinque panes hath five barley loaves and hordeaceos1 et duos pisces3 two fishes3 but what are these sed haec quid sunt inter among so many8 tantos8 #aj4 ,dixit ergo ,iesus3 ,facite #aj4 ,then ,jesus said3 ,make the homines discumbere4 ,erat autem men sit down4 ,now there was foenum multum in loco4 much grass in the place4 ,the ,discubuerunt ergo viri1 numero men therefore sat down in quasi quinque millia4 number about five thousand4 #aj4 ,christ tells the disciples to bid the multitude be seated 8on the green grass0 7,mark vi4 #ci72 and about #e1jjj men 78not reckoning women and children10 ,matt4 xiv4 #ba7 sat down in companies 8by hundreds and by fifties0 7,mark vi4 #dj74 #aa4 ,accepit ergo ,iesus panes3 #aa4 ,and ,jesus took the loaves3 et cum gratias egisset1 and when he had given thanks1 distribuit discumbentibus3 he distributed to them that similiter et ex piscibus were set down4 ,in like manner quantum volebant4 also of the fishes as much as they would4 #aa4 ,having returned thanks for all the benefits of ,god1 and particularly for that which ,he was now about to bestow1 ,christ took and blessed the loaves and fishes1 and through ,his disciples distributed them to the multitude 7,matt41 ,mark1 ,luke74 ,it is not said at what precise time the loaves were multiplied or enlarged1 whether in the hands of ,christ1 or of the disciples4 ,it may be1 as ,mald4 supposes1 that the increase began in our ,lord's hands1 and continued as far as necessary during the distribution by the disciples4 ,that it at least began in our ,lord's hands1 we think extremely probable1 for thus ,he was more clearly shown to be the author of the miracle4 #ab4 ,ut autem impleti sunt1 #ab4 ,and when they were filled1 dixit discipulis suis3 he said to his disciples3 ,colligite quae superaverunt ,gather up the fragments that fragmenta1 ne pereant4 remain1 lest they be lost4 #ab4 ,the disciples are told to gather up the fragments--7#a7 to teach us not to neglect the gifts of ,god2 7#b7 that the fragments might serve as a proof and a memorial of the miracle which had been wrought4 #ac4 ,collegerunt ergo1 et #ac4 ,they gathered up impleverunt duodecim cophinos therefore1 and filled twelve fragmentorum ex quinque baskets with the fragments of panibus hordeaceis1 quae the five barley loaves1 which superfuerunt his qui remained over and above to manducaverant4 them that had eaten4 #ac4 8,observe how the four ,evangelists use the word 1 baskets1 in narrating this miracle1 thus distinguishing it from a like one recorded elsewhere by ,matthew and ,mark1 in which there were seven loaves1 and #d1jjj men1 and seven panniers 77 of fragments4 ,it is difficult perhaps to point out distinctly how differed from 1 but certain it is that they did differ1 else they would never have been so nicely discriminated by the sacred writers in every instance0 7,m',carthy3 ,gosp4 of the ,sundays1 fourth ,sunday of ,lent747#ed7 #ad4 ,illi ergo homines cum #ad4 ,now these men1 when they vidissent quod ,iesus fecerat had seen what a miracle ,jesus signum1 dicebant3 ,quia hic est had done1 said3 ,this is of a vere propheta1 qui venturus truth the prophet that is to est in mundum4 come into the world4 #ad4 99,the prophet991 the ,messiah1 for whom their fathers and they had yearned so long 7,luke vii4 #ai74 #ae4 ,iesus ergo cum #ae4 ,jesus therefore when he cognovisset1 quia venturi knew that they would come to essent ut raperent eum1 et take him by force and make him facerent eum regem1 fugit king1 fled again into the iterum in montem ipse solus4 mountain himself alone4 #ae4 ,jesus1 knowing their thoughts and intentions1 withdrew to the mountain1 where ,he had already been earlier in the day 7verse #c74 ,and ,he withdrew all alone1 a circumstance which makes it extremely probable that ,he rendered ,himself invisible1 else some of the crowd would have followed4 ,it may seem strange at first sight1 how differently ,christ treats the ,jews1 on their recognising ,him as the ,messias1 from the way ,he treated the ,samaritans in similar circumstances 7iv4 #db1 #dc74 ,and yet ,his action in the two cases is intelligible enough4 ,the ,jews looked for a ,messias who would improve their external condition1 free them from subjection to any foreign power1 and set them up as a powerful nation4 ,but the ,samaritans could have1 and had1 no such hope from the advent of a ,jewish ,messias4 ,with the ,jews1 as we see in the present instance1 the intention was to declare the ,messias their ,king1 and thus to throw off their allegiance to ,rome4 ,the consequence1 of course1 would have been great political excitement and rebellion1 ending1 doubtless1 in the triumph of the ,roman arms4 ,but no matter what the success of such a rebellion1 it would have prejudiced the ,roman world against the teachings of ,christ1 and rendered more difficult the recognition of the spiritual character of ,christ's kingdom4 #af4 ,ut autem sero factum est #af4 ,and when evening was come1 descenderunt discipuli eius ad his disciples went down to the mare4 sea4 #ag4 ,et cum ascendissent navim1 #ag4 ,and when they had gone up venerunt trans mare in into a ship1 they went over ,capharnaum3 et tenebrae iam the sea to ,capharnaum3 and it factae erant3 et non venerat was now dark1 and ,jesus was ad eos ,iesus4 not come unto them4 #ag4 99,they went over the sea499 ,rather1 99they were going994 ,from ,st4 ,matthew we learn that ,christ had told the disciples immediately after the miracle1 to go before ,him across the lake1 whilst ,he dismissed the crowd4 ,st4 ,mark adds that they were told to cross to ,bethsaida2 i4e41 to the town of this name1 which was near ,capharnaum4 ,see above1 i4 #dd4 ,the direction of the wind or some other motive may have induced them to go towards ,capharnaum1 as ,st4 ,john here tells us they did4 #ah4 ,mare autem1 vento magno #ah4 ,and the sea arose by flante1 exurgebat4 reason of a great wind that blew4 #ai4 ,cum remigassent ergo quasi #ai4 ,when they had rowed stadia viginti quinque aut therefore about five and triginta1 vident ,iesum twenty or thirty furlongs1 ambulantem supra mare1 et they see ,jesus walking upon proximum navi fieri1 et the sea1 and drawing nigh to timuerunt4 the ship1 and they were afraid4 #ai4 ,the stadium1 a ,greek measure1 was nearly equal to an ,english furlong1 so that the distance here indicated was1 at the least1 almost three miles4 ,the exact length of the stadium was #fbe feet1 that of the ,english furlong is #ffj feet4 #bj4 ,ille autem dicit eis3 ,ego #bj4 ,but he saith to them3 ,it sum1 nolite timere4 is ,i3 be not afraid4 #ba4 ,voluerunt ergo accipere #ba4 ,they were willing eum in navim3 et statim navis therefore to take him into the fuit ad terram1 in quam ibant4 ship3 and presently the ship was at the land1 to which they were going4 #ba4 99,they were willing therefore to take him into the ship499 here is equivalent to an adverb 7,kuin471 and the sense is3 8,they gladly took ,him into the ship0 7boat71 as ,st4 ,mark indeed tells us they did 7,mark vi4 #ea74 ,or1 if1 with ,winer1 ,gr4 ,gram41 p4 #ehf1 it be admitted that never has an adverbial force1 except in the participle1 then we would explain that though at first afraid 7verse #ai71 they were afterwards willing to take ,him into the ship1 and took ,him in4 #bb4 ,altera die1 turba quae #bb4 ,the next day1 the stabat trans mare1 vidit quia multitude that stood on the navicula alia non erat ibi other side of the sea1 saw nisi una1 et quia non that there was no other ship introisset cum discipulis suis there but one1 and that ,jesus ,iesus in navim1 sed soli had not entered into the ship discipuli eius abiissent3 with his disciples1 but that his disciples were gone away alone4 #bc4 ,aliae vero supervenerunt #bc4 ,but other ships came in naves a ,tiberiade1 iuxta locum from ,tiberias1 nigh unto the ubi manducaverant panem1 place where they had eaten the gratias agente ,domino4 bread1 the ,lord giving thanks4 #bd4 ,cum ergo vidisset turba #bd4 ,when therefore the quia ,iesus non esset ibi1 multitude saw that ,jesus was neque discipuli eius1 not there1 nor his disciples1 ascenderunt in naviculas1 et they took shipping1 and came venerunt ,capharnaum quaerentes to ,capharnaum seeking for ,iesum4 ,jesus4 #bbbd4 ,on the following day1 the crowd on the eastern shore seek for ,jesus 7verse #bd71 thinking ,him to be still on that side of the lake1 inasmuch as ,he had not left by the only boat that was there on the preceding evening 7verse #bb74 ,not finding ,him1 they take boats which had just arrived on the eastern shore1 and cross to the western shore to seek ,jesus in ,capharnaum1 where ,he usually abode at this time4 #be4 ,et cum invenissent eum #be4 ,and when they had found trans mare1 dixerunt ei3 him on the other side of the ,rabbi1 quando huc venisti8 sea1 they said to him3 ,rabbi1 when camest thou hither8 #be4 ,when they found ,jesus1 they asked ,him when ,he had come to ,capharnaum1 being equally anxious1 no doubt1 to know how ,he had come4 #bf4 ,respondit eis ,iesus1 et #bf4 ,jesus answered them and dixit3 ,amen1 amen dico vobis3 said3 ,amen1 amen1 ,i say to quaeritis me1 non quia you1 you seek me1 not because vidistis signa1 sed quia you have seen miracles1 but manducastis ex panibus1 et because you did eat of the saturati estis4 loaves1 and were filled4 #bf4 ,without answering their question1 our ,lord takes occasion from the miracle of the preceding day to raise their thoughts to a higher and more precious bread than that which ,he had miraculously given them4 ,but first ,he tells them that they followed ,him1 not because they had realized the spiritual significance of ,his miracles1 and believed ,him to be ,god1 but merely1 ,he implies1 because they hoped for a gross material satisfaction1 such as they had experienced the preceding day4 ,the ,greek word1 rendered3 and were filled1 means literally2 were satisfied with food1 as animals with fodder4 ,having thus made known to them1 that ,he knew their motive in following ,him1 ,he goes on to tell them to labour not1 that is to say1 not so much1 for the food that perisheth as for that which endureth unto eternal life4 ,this food enduring unto eternal life 7verse #bg7 we understand to be the ,blessed ,eucharist4 ,but before giving our reasons for holding that reference to the ,blessed ,eucharist begins here1 and not merely at verses #dh1 #ea1 or #eb1 it is desirable to indicate the ,protestant interpretations of this discourse of our ,lord1 and prove that they are untenable4 ,most ,protestants deny that there is any reference to the ,blessed ,eucharist in this chapter2 they hold that it refers merely to the reception of ,christ through faith2 and through faith especially in the atoning efficacy of ,his passion and death4 ,it is of this faith in ,his passion that they interpret the words3 8,except you eat the flesh of the ,son of ,man1 and drink ,his blood1 you shall not have life in you10 7verse #ed74 ,indeed they are logically constrained either to deny that there is reference here to the sacrament of the ,eucharist1 or else to abandon their teaching regarding the nature and efficacy of the sacraments4 ,on the one hand1 if they admit reference to the ,eucharist1 they see the difficulty of denying the real and substantial presence of ,christ in the sacrament2 on the other hand1 holding1 as they do1 that the few sacraments which they retain17#ee7 are not causes of grace1 as the ,catholic ,church teaches1 but merely signs or pledges of grace1 and external notes of the ,church1 they find themselves in direct conflict with our ,lord1 if ,his words are to be understood of the sacrament of the ,eucharist4 ,for again and again throughout this discourse ,he attributes salvation and grace to the eating of ,his flesh and the drinking of ,his blood1 in such a way as to leave no room for doubt that whatever it is ,he speaks of1 whether faith or the sacrament of the ,eucharist1 it is the cause of grace4 ,see1 e4g41 #bg1 #eb1 #ee1 #eg1 #ei4 ,but besides those who deny that there is any reference to the ,blessed ,eucharist in this chapter1 there is a considerable number of ,protestants who take up even a more indefensible position4 ,these admit the reference1 but contend that nothing more can be concluded from this or any other part of ,scripture than that ,christ is spiritually present in the ,sacrament4 ,they will not admit that ,christ is really and substantially present1 much less that the sacrament causes grace4 ,against the first class we shall show that ,christ refers1 in this discourse1 to the ,blessed ,eucharist2 and against the second1 that ,his words prove that ,he is really and substantially received in the sacrament4 ,i4 ,,christ ,,refers ,,in ,,this ,,discourse ,,to ,,the ,,blessed ,,eucharist47#ef7 ,we may premise that no more appropriate occasion could have been chosen by ,christ for promising this heavenly bread than the day following that on which ,he had multiplied the bread in the desert2 and we know that it was ,christ's practice to explain ,his doctrines as they were suggested by circumstances4 ,thus1 after curing the centurion's servant1 ,he foretells the vocation of the ,gentiles 7,matt4 viii4 #fac72 after expelling the unclean spirit1 ,he describes the power of ,satan 7,matt4 xii4 #bbde72 after asking for water1 ,he speaks of the water of life to the ,samaritan woman 7,john iv4 #aj1 and foll472 after healing the paralytic1 ,he predicts the general resurrection 7,john v4 #bh72 and after curing the man born blind1 ,he denounces the blindness of the ,pharisees 7,john ix4 #da74 ,it was quite in accordance with ,christ's practice1 then1 to predict the ,blessed ,eucharist on the present occasion3 and that ,he did so is proved by the following arguments3-- 7#a7 ,if ,st4 ,john did not mean to record here a reference to the ,blessed ,eucharist1 then he does not mention that sacrament at all1 for he does not allude1 unless perhaps very obscurely 7xiii4 #a7 to its institution4 ,but it is very improbable that our ,evangelist omits all mention of this sacrament in his ,gospel4 ,for if1 as we shall prove1 this sacrament contains the body and blood of ,christ1 there was a reason why ,st4 ,john should mention it in order to confirm the faithful against the ,docetae who denied the reality of ,christ's human nature4 ,nor does it at all weaken this argument to say that the ,docetae who denied the reality of the body in which ,christ had walked and talked1 would not be likely to be convinced by a reference to ,his body present in the ,eucharist4 ,for ,st4 ,john wrote1 not to convert heretics1 but to confirm against heresy ,christians who believed in the real presence4 7#b7 ,christ's words 7#bg1 #eb7 can refer only to the ,eucharist4 ,for ,he speaks of a food which was still to be given in the future1 whereas ,his doctrines1 and ,his ,person as the object of faith1 had been given already4 7#c7 ,his words3 8,amen1 amen1 ,i say unto you3 ,except you eat the flesh of the ,son of ,man1 and drink ,his blood1 you shall not have life in you0 7verse #ed71 could be understood only in a literal sense1 and so understood1 they must refer to the ,blessed ,eucharist4 ,for1 if ,christ had spoken in a figurative sense1 it should be in that figurative sense which was known and recognised among the ,jews4 ,now1 the recognised figurative sense of eating a man's flesh was to do him some serious injury1 especially by calumny47#eg7 ,such a figurative sense1 however1 would be absurd here2 and hence ,christ must have been understood1 and must have spoken1 in the literal sense4 ,see ,wiseman's ,lect4 on the ,euch41 pp4 #ggia4 7#d7 ,the disciples understood our ,lord to speak of a real eating of ,his flesh and blood1 such as takes place only in the ,eucharist1 and understood ,him correctly4 ,their words 7verse #fa71 and their departure for ever from ,him 7verse #fg71 show that they understood ,him of a real eating2 otherwise why should they be offended or desert ,him8 ,what had ,he said that was new1 or hard to take in1 if ,he merely spoke of the necessity of faith in ,himself or ,his doctrines8 ,their action1 then1 shows in what sense the disciples understood ,him2 and ,his action in permitting them to depart1 shows they understood ,him correctly4 7#e7 ,the ,jews understood ,him of a real eating1 which was quite different from belief in ,his doctrines or in ,himself1 and which has no meaning unless in reference to the ,eucharist4 8,how can this man give us ,his flesh to eat80 they said 7verse #ec72 and ,his solemn asseveration1 negatively 7verse #ed71 and positively 7verse #ee71 shows that ,he is inculcating the very truth which they had questioned1 and which they were bound to accept on ,his testimony1 even though they could not see how it was to come to pass4 ,,ii4 ,,christ ,,speaks ,,of ,a ,,real1 ,,oral ,,reception ,,of ,,his ,,body ,,and ,,blood1 ,,and ,,not ,,merely ,,of ,a ,,spiritual ,,reception ,,through ,,faith ,,excited ,,by ,,the ,,sacrament4 7#a7 ,the manna with which ,christ compares the bread that ,he will give 7verses #di1 #ej1 #ei7 was really eaten2 therefore1 also the bread1 which is ,his flesh 7verse #eb71 is to be really received4 7#b7 ,after the ,jews had murmured1 ,christ declared ,his flesh to be truly meat1 and ,his blood to be truly drink 7verse #ef71 and therefore it must be truly and really received4 7#c7 ,in any sense other than the literal1 ,christ's meaning would be obscure1 and ,his words misleading2 and our ,evangelist1 according to his ordinary practice 7i4 #da1 #db2 ii4 #ba2 iv4 #b2 xii4 #cc71 would explain4 ,but he does not explain2 therefore the language is not obscure1 and therefore the literal sense was meant4 7#d7 ,see arguments 7#c71 7#d71 and 7#e7 for the preceding proposition4 ,and now1 having satisfied ourselves that there is reference to the ,blessed ,eucharist in this chapter1 and to a real1 oral reception of ,christ in the sacrament1 let us try to decide where that reference begins4 ,some 7as ,wiseman1 ,lect4 on ,euch41 p4 #ea1 and foll47 say at verse #dh2 others1 at #ea2 and others1 at #eb4 ,but it seems much more probable that the reference begins before any of these points2 and ,wiseman is certainly mistaken when he states1 on page #dh3 8,that ,protestants and ,catholics are equally agreed that the discourse1 as far as the #dhth or #east verse refers entirely to believing ,christ4 ,st4 ,cyril of ,alex41 ,theophy41 ,toletus1 ,lucas of ,bruges1 had held1 before ,wiseman's time1 that the reference to the ,blessed ,eucharist begins in verse #bg02 and since his time1 ,beelen1 ,perrone1 ,corluy1 ,franzelin17#eh7 and others have held the same4 ,the most probable view seems to be that from verse #bg1 wherever there is question of the bread 7verses #bg1 #cb1 #cc1 #ce1 444 #ei71 the ,blessed ,eucharist is meant4 ,christ began in verse #bg to promise the ,blessed ,eucharist1 but the ,jews interrupted ,him 7verse #bh71 and their interruption raised the question of faith in ,him1 so that ,he digressed for a time from ,his main purpose to explain the necessity of faith1 in order to ensure a fruitful reception of the ,eucharist4 ,but though we admit this digression1 we hold that wherever ,christ refers to the bread to be given1 ,he means the ,blessed ,eucharist1 and that the reference to it begins in verse #bg4 ,for-- 7#a7 ,in verse #bg ,he speaks of a food that was still to be given in the future1 just as in verse #eb1 where all ,catholics admit there is question of the ,eucharist4 7#b7 ,this food was to be given by the ,son of ,man1 ,christ ,himself2 and though in verse #cb the ,father is said to give it1 this is naturally explained by saying that the ,father gives us in the ,incarnation what ,christ gives in a sacramental form in the ,eucharist4 7#c7 ,the food in verse #bg1 is a food for which1 as we shall see1 faith is a preparation2 therefore1 not itself faith4 7#d7 ,in verses #cb1 #cc1 there is question of a bread that cometh down from heaven1 and giveth life to the world1 and in verse #ei1 of a bread to which the very same properties are attributed2 and in both cases this heaven descended1 lifegiving bread is contrasted with the manna4 ,is it not natural1 then1 to conclude1 remembering that both passages belong to the same discourse1 that the same bread is meant in both instances8 ,and now we have seen--7#a7 that there is reference to the ,blessed ,eucharist in this discourse2 7#b7 to a real reception of ,christ in it2 and 7#c7 that the reference most probably begins in verse #bg4 ,having got so far1 it will not be very difficult to interpret the discourse1 and to this we proceed at once4 #bg4 ,operamini non cibum qui #bg4 ,labour not for the meat perit1 sed qui permanet in which perisheth1 but for that vitam aeternam1 quem ,filius which endureth unto life hominis dabit vobis4 ,hunc enim everlasting1 which the son of ,pater signavit ,deus4 man will give you4 ,for him hath ,god1 the ,father1 sealed4 #bg4 99,labour not for the meat which perisheth1 but for that 9999 which endureth unto life everlasting499 ,as our ,version indicates1 the meat is the object for the attainment of which they are exhorted to do their part4 ,the meaning cannot be that they are to make the food by believing1 as if the food were faith2 for they had not made the bread in the desert the previous day1 nor were they thinking of making it now1 but they were trying1 striving to obtain it4 ,this sacramental food will endure in its effects unto eternal life4 ,this food 99the ,son of ,man will give992 i4e41 ,christ as man will give us ,his flesh2 but since the food is to endure in its effects unto eternal life1 mere man could not give such2 and hence it is added that the ,father who is ,god has sealed with the impress of ,divinity 7,august41 ,tolet47 the ,son of ,man1 who therefore1 being ,god as well as man1 can give a food that will endure unto eternal life4 #bh4 ,dixerunt ergo ad eum3 ,quid #bh4 ,they said therefore unto faciemus ut operemur opera him3 ,what shall we do that we ,dei8 may work the works of ,god8 #bi4 ,respondit ,iesus1 et dixit #bi4 ,jesus answered1 and said eis3 ,hoc est opus ,dei1 ut to them3 ,this is the work of credatis in eum quem misit ,god1 that you believe in him ille4 whom he hath sent4 #bhbi4 ,some of ,his hearers now interrupt ,christ1 not however to inquire what this food was1 but to ask what they must do on their part in order to perform the works which they take it for granted ,god requires1 before they may receive such food4 ,christ's answer is1 that in order to obtain it1 so that it may remain unto eternal life1 they must believe in ,himself4 ,so too is it even now2 the sinner may sacrilegiously receive the ,lord into his breast1 but it is only for ,him who believes 7and acts accordingly7 that the ,sacrament endureth unto eternal life4 #cj4 ,dixerunt ergo ei3 ,quod #cj4 ,they said therefore to ergo tu facis signum ut him3 ,what sign therefore dost videamus1 et credamus tibi8 thou show that we may see1 and quid operaris6 may believe thee8 what dost thou work8 #ca4 ,patres nostri #ca4 ,our fathers did eat manna manducaverunt manna in in the desert1 as it is deserto1 sicut scriptum est3 written1 ,he gave them bread ,panem de coelo dedit eis from heaven to eat4 manducare4 #cjca4 ,christ having declared the necessity of faith in ,himself1 they now ask for motives of credibility1 and point to the great standing miracle wrought for their fathers in the desert4 ,but whereas ,he had demanded faith in ,himself3 8,that you believe in ,him whom ,he hath sent0 7verse #bi71 they seem to miss the point1 and speak not of believing in ,him1 but merely of believing ,him1 believing what ,he may have to say to them4 ,they did not mention ,moses1 nor was the manna given by ,moses2 but our ,lord's reply shows that the comparison between ,himself and ,moses was in their minds4 ,it is as if they said3 ,you call upon us to believe you on the strength of the miracle wrought yesterday in the desert1 whereas ,moses fed our whole race for forty years with a bread from heaven4 ,these people who speak thus1 are probably different persons from those who on the preceding day recognised ,christ as the ,messias 7verse #ad74 #cb4 ,dixit ergo eis ,iesus3 #cb4 ,then ,jesus said to them3 ,amen1 amen dico vobis3 ,non ,amen1 amen1 ,i say to you3 ,moyses dedit vobis panem de ,moses gave you not bread from coelo1 sed ,pater meus dat heaven1 but my ,father giveth vobis panem de coelo verum4 you the true bread from heaven4 #cc4 ,panis enim ,dei est qui de #cc4 ,for the bread of ,god is coelo descendit1 et dat vitam that which cometh down from mundo4 heaven1 and giveth life to the world4 #cbcc4 ,they had asked for some great miracle 7comp4 ,matt4 xii4 #ch71 but since they had already had sufficient evidence to enable them to believe1 ,christ does not gratify their desire1 but proceeds to declare that it was not ,moses who gave the manna1 but ,god 7see ,ps4 lxxvii4 #babd72 so that their tacit comparison of ,moses with ,himself is baseless4 ,he then goes on to declare that ,his ,father giveth them the true bread from heaven4 ,this means1 as we have already explained1 that the ,father gave us in the ,incarnation what ,christ gives us in the ,eucharist1 namely1 the ,person of the ,godman4 ,that it is true or perfect bread1 ,he proves from the fact that it comes1 not like the manna from the clouds1 but from heaven itself1 and that it not merely sustains the life of one people1 but gives life to the world4 #cd4 ,dixerunt ergo ad eum3 #cd4 ,they said therefore unto ,domine1 semper da nobis panem him3 ,lord1 give us always this hunc4 bread4 #ce4 ,dixit autem eis ,iesus3 ,ego #ce4 ,and ,jesus said to them3 ,i sam panis vitae1 qui venit ad am the bread of life3 he that me1 non esuriet3 et qui credit cometh to me shall not hunger2 in me1 non sitiet unquam4 he that believeth in me1 shall never thirst4 #cd1 #ce4 ,they at once ask that ,he would give them this bread always4 ,they evidently think that ,he speaks of some excellent food like the manna1 which would support their corporal existence1 and they desire to be constantly supplied with it4 ,but as they know not what they ask1 nor how they should be disposed to receive it1 ,he tells them--7#a7 ,what the bread is1 namely1 ,himself2 and 7#b7 what is required for a proper and fruitful reception of it1 namely1 faith in ,himself4 ,the words3 99,he that cometh to ,me991 mean the same thing as3 99,he that believeth in ,me994 ,the believer shall 99never thirst992 because1 if he act upon his belief1 he will receive ,christ in the ,eucharist1 and be spiritually filled1 never again to thirst1 except through his own fault4 #cf4 ,sed dixi vobis1 quia et #cf4 ,but ,i said unto you1 that vidistis me1 et non creditis4 you also have seen me1 and you believe not4 #cg4 ,omne quod dat mihi ,pater1 #cg4 ,all that the ,father giveth ad me veniet3 et eum qui venit me shall come to me2 and him ad me1 non ejiciam foras3 that cometh to me1 ,i will not cast out4 #cf1 #cg4 ,christ again1 as in verse #bf1 reproves their want of faith1 and declares that those who believe in ,him1 do so through the grace of the ,father2 and all such ,he receives and rejects not4 #ch4 ,quia descendi de coelo1 #ch4 ,because ,i came down from non ut faciam voluntatem meam heaven1 not to do my own will1 sed voluntatem eius qui misit but the will of him that sent me4 me4 #ci4 ,hac est autem voluntas #ci4 ,now this is the will of eius qui misit me1 ,patris3 ut the ,father who sent me2 that omne quod dedit mihi1 non of all that he hath given me1 perdam ex eo1 sed resuscitem ,i should lose nothing1 but illud in novissimo die4 should raise it up again in the last day4 #dj4 ,haec est autem voluntas #dj4 ,and this is the will of my ,patris mei1 qui misit me3 ut ,father that sent me2 that omnis qui videt ,filium1 et every one who seeth the ,son1 credit in eum1 habeat vitam and believeth in him1 may have aeternam1 et ego resuscitabo life everlasting1 and ,i will eum in novissimo die4 raise him up in the last day4 #chdj4 ,he declares the reason why ,he does not reject such3 because ,he came down on earth to do ,his father's will2 and that will is that all who recognize in ,him the ,son of ,god and believe in ,him as such 7acting according to that belief71 should be raised up to a glorious life on the last day4 #da4 ,murmurabant ergo ,iudaei de #da4 ,the ,jews therefore illo1 quia dixisset3 ,ego sum murmured at him1 because he panis vivus1 qui de coelo had said1 ,i am the living descendi4 bread which came down from heaven4 #db4 ,et dicebant3 ,nonne hic est #db4 ,and they said3 ,is not this ,iesus filius ,ioseph1 cuius nos ,jesus the son of ,joseph1 whose novimus patrem et matrem8 father and mother we know8 ,how ,quomodo ergo dicit hic3 ,quia than saith he1 ,i came down de coelo descendi8 from heaven8 #dc4 ,respondit ergo ,iesus1 et #dc4 ,jesus therefore answered dixit eis3 ,nolite murmurare in and said to them3 ,murmur not invicem3 among yourselves4 #dadc4 ,the ,jews1 by whom the ,scribes and ,pharisees perhaps are meant1 now murmur because ,he claims celestial origin1 whereas they fancy they know ,him to be an ordinary man1 born in the ordinary way of an earthly father and mother4 ,he merely reproves their murmuring without replying to their difficulty1 and proceeds to declare the necessity of grace4 #dd4 ,nemo potest venire ad me1 #dd4 ,no man can come to me1 nisi ,pater qui misit me except the ,father1 who hath traxerit eum3 et ego sent me1 draw him1 and ,i will resuscitabo eum in novissimo raise him up in the last day4 die4 #dd4 ,no one can believe in ,him1 unless the ,father draw him2 i4e41 by preventing and assisting grace4 ,we have here a clear proof against the ,pelagians1 for the necessity of grace in order to faith4 ,it must be borne in mind that1 though we are drawn by ,god1 we are drawn by impulses of grace which we are free to resist47#ei7 #de4 ,est scriptum in prophetis3 #de4 ,it is written in the ,et erunt omnes docibiles ,dei4 prophets3 ,and they all shall ,omnis qui audivit a ,patre1 et be taught of ,god4 ,every one didicit1 venit ad me4 that hath heard of the ,father and hath learned1 cometh to me4 #de4 ,christ declares how we are drawn by the ,father1 namely1 by an illumination of the intellect and motion of the will1 so that we hear 78audivit07 and obey 78didicit074 99,it is written in the ,prophets3 ,and they shall all be taught of ,god499 ,the ,jewish ,scriptures were divided into the ,law1 the ,prophets1 and the ,hagiographers1 and the reference here is to the portion written by the ,prophets4 ,the phrase3 99,they shall all be taught of ,god991 which is found substantially in ,isaias1 liv4 #ac1 implies direct ,divine teaching through the influence of the ,spirit upon the mind and heart1 and indicates not merely one ,divine communication1 but an established relationship1 for the faithful who allow themselves to be drawn1 are lifelong pupils in the school of ,god4 #df4 ,non quia ,patrem vidit #df4 ,not that any man hath seen quisquam1 nisi is qui est a the ,father1 but he who is of ,deo1 hic vidit ,patrem4 ,god1 he hath seen the ,father4 #df4 99,not that any man hath seen the ,father499 ,it is1 says ,st4 ,augustine1 8as if ,he said3 ,do not when ,i tell you3 ,every man that hath heard and learned of the ,father1 say to yourselves3 ,we have never seen the ,father1 and how then can we have learned from ,him8 ,hear ,him then in ,me1 ,i know the ,father1 and am from ,him40 #dg4 ,amen1 amen dico vobis3 ,qui #dg4 ,amen1 amen1 ,i say unto credit in me1 habet vitam you3 ,he that believeth in me aeternam4 hath everlasting life4 #dg4 ,having pointed out the necessity of faith 7verse #bi71 its sufficiency 7verse #ce71 and the necessary condition to it1 namely1 the grace of ,god and correspondence therewith 7verses #dd1 #de71 ,he now solemnly repeats what ,he had declared in verses #ce and #cg1 that he who believes in ,him shall have eternal life4 ,the present tense1 99hath everlasting life991 need create no difficulty here3 for he who believes will receive the ,blessed ,eucharist1 the food 8that endureth unto everlasting life10 7verse #eg72 and the present tense is so used to indicate the certainty with which the result will follow4 #dh4 ,ego sum panis vitae4 #dh4 ,i am the bread of life4 #di4 ,patres vestri #di4 ,your fathers did eat manna manducaverunt manna in in the desert1 and are dead4 deserto1 et mortui sunt4 #ej4 ,hic est panis de coelo #ej4 ,this is the bread which descendens3 ut si quis ex ipso cometh down from heaven3 that manducaverit1 non moriatur4 if any man eat of it1 he may not die4 #ea4 ,ego sum panis vivus1 qui #ea4 ,i am the living bread1 de coelo descendi4 which came down from heaven4 #dhea4 ,before quitting this portion of ,his discourse1 and going on to declare how ,he is the bread of life1 ,christ sums up what ,he has said1 repeating again the proposition laid down in verse #ce3 8,i am the bread of life20 again comparing and preferring the ,blessed ,eucharist to the manna 7#di1 #ej compared with #cb1 #ce72 and combining in one the two propositions contained in verses #ce and #ch1 namely1 that ,he is the bread1 and that ,he came down from heaven4 ,in verse #ej where it is declared that he who eats this bread shall not die1 the meaning is1 that the ,blessed ,eucharist1 of its own nature1 is calculated to save us from the death of the soul1 and to secure even for our bodies a glorious resurrection4 ,sin1 of course1 may rob it of its glorious effects4 #eb4 ,si quis manducaverit ex #eb4 ,if any man eat of this hoc pane1 vivet in aeternuum3 bread1 he shall live for ever3 et panis1 quem ego dabo1 caro and the bread that ,i will mea est pro mundi vita4 give1 is my flesh for the life of the world4 #eb4 ,having summed up the preceding portion of ,his discourse1 ,christ now proceeds to declare how ,he is the bread of life4 ,till now ,he had contented ,himself with declaring that ,he is that bread1 and with pointing out the chief disposition necessary to receive ,him worthily2 now ,he goes further1 and points out how ,he will be the bread of life2 namely1 by giving ,his flesh1 that is1 ,his whole human nature 7i4 #ad71 to which the ,divine nature is inseparably united1 to be received in the ,blessed ,eucharist4 ,thus ,he gradually unfolds the mystery1 reserving till the last supper the further knowledge1 that this reception of ,his body and blood was to take place in a sacramental manner4 99,and the bread that ,i will give is my flesh1 for the life of the world499 ,many ,greek ,,mss4 read3 8,and the bread that ,i will give is ,my flesh1 which ,i will give for the life of the world40 ,if the words 8which ,i will give0 be genuine1 we would explain them not in reference to the sacrifice of the cross1 but in reference to the sacrifice of the ,eucharist1 in which ,christ is given for us and to us4 ,compare ,st4 ,luke3 8,this is ,my body1 which is given for you0 7,luke1 xxii4 #ai71 and especially ,luke xxii4 #bj1 where the ,greek text shows that it is the blood as in the chalice 7and not as on ,calvary7 that is said to be offered in sacrifice4 ,but the words more probably are not genuine2 they are omitted by ,lachmann1 ,tischendorf1 ,tregelles1 ,westcott1 and ,hort1 and by the ,revised ,version1 as well as by the ,vulgate4 ,though not merely ,christ's flesh1 that is1 ,his humanity 7i4 #ad71 but also ,his ,divinity1 is received in the ,blessed ,eucharist1 ,his human nature is specially mentioned1 lest it should be thought that ,he is the living bread only as ,god1 or merely spiritually4 8,dixerat enim10 says ,st4 ,thomas on this verse4 8,quod erat panis vivus2 et ne intelligatur quod hoc ei esset in quantum est ,verbum1 vel secundum animam tantum1 ideo ostendit quod etiam caro sua vivificativa est3 est enim organum divinitatis suae3 unde1 cum instrumentum agat virtute agentis1 sicut divinitas ,christi vivificativa est1 ita et caro virtute ,verbi adjuncti vivificat2 unde ,christus tactu suo sanabat infirmos40 ,besides1 as ,st4 ,thomas adds1 since this ,sacrament is commemorative of our ,lord's ,passion 78,for as often as you shall eat this bread1 and drink the chalice1 you shall show the death of the ,lord10 #a ,cor4 xi4 #bf71 ,his 8flesh0 is mentioned to remind us of the weakness of that human nature wherein it was possible for ,him who was ,god to suffer4 #ec4 ,litigabant ergo ,iudaei ad #ec4 ,the ,jews therefore strove invicem1 dicentes3 ,quomodo among themselves saying3 ,how potest hic nobis carnem suam can this man give us his flesh suam dare ad manducandum8 to eat8 #ed4 ,dixit ergo eis ,iesus3 #ed4 ,then ,jesus said to them3 ,amen1 amen dico vobis3 ,nisi ,amen1 amen1 ,i say unto you2 manducaveritis carnem ,filii ,except you eat the flesh of hominis1 et biberitis eius the son of man1 and drink his sanguinem1 non habebitis vitam blood1 you shall not have life in vobis4 in you4 #ee4 ,qui manducat meam carnem1 #ee4 ,he that eateth my flesh1 et bibit meum sanguinem1 habet and drinketh my blood1 hath vitam aeternam3 et ego everlasting life3 and ,i will resuscitabo eum in novissimo raise him up in the last day4 die4 #ecee4 ,the ,jews 99therefore99 7ergo1 not enim71 because of what ,he had now said1 disputed among themselves1 evidently taking different views of what ,he had said2 but ,jesus1 far from retracting1 solemnly insists upon what ,he had just said1 and declares negatively 7verse #ed71 and positively 7verse #ee71 not only the possibility1 but the necessity of receiving ,his body and blood4 ,it does not follow from verse #ed1 as the ,utraquists falsely contended1 that ,communion under both kinds is necessary2 for ,christ is received whole and entire under either species4 ,under the species of bread only the body is present in virtue of the words of consecration1 and similarly under the species of wine only the blood2 but since ,christ's body is now a living body1 it follows that in the ,blessed ,eucharist1 where the body is1 there also are the blood and the soul in virtue of the natural connection between the parts of a living body1 and there1 too1 the ,divinity1 in virtue of the hypostatic union4 ,see ,decrees of the ,council of ,trent1 sess4 xiii41 ch4 #c4 ,the precept is to receive both body and blood1 but not necessarily under both species4 ,for1 as the ,council of ,trent 7sess4 xxi41 cap4 #a7 points out1 ,christ attributes the same effects to eating in verses #ee1 #eh1 #ei1 as ,he does here to eating and drinking4 ,see also #a ,cor4 xi4 #bf1 where he who eats or drinks unworthily1 is said to be guilty of both body and blood4 ,the precept of ,christ1 then1 is obeyed whether one or both species be received1 and it is a disciplinary matter entrusted to the care of the ,church1 whether the faithful are to receive under one or both species4 ,seeing1 then1 that there is no obligation for the faithful to receive the ,blessed ,eucharist under both species1 it may be asked why does ,christ mention both species8 ,we reply1 that ,he does so to signify that in the ,blessed ,eucharist there is a perfect repast1 which ordinarily supposes the presence of both meat and drink2 and1 perhaps1 also to indicate that this sacrament is commemorative of ,his death1 in which ,his body and blood were separated4 ,nor do verses #ed and #ee afford any proof that the ,blessed ,eucharist is necessary1 necessitate medii unto salvation1 like ,baptism 7,john iii4 #e74 ,for--7#a7 ,baptism is declared to be absolutely necessary for all1 8unless a man be born again20 here the ,blessed ,eucharist is declared necessary only for those who are capable of receiving a precept1 8,unless you eat10 c4 7#b7 ,from the nature of the case1 ,baptism1 being a new birth1 is absolutely necessary for all who are to live the new spiritual life2 and as many as are born1 must be born again in order to live the higher life2 but the ,blessed ,eucharist is not the introduction to a new life1 but a means of nourishing the life already acquired4 ,hence for children who have already acquired that spiritual life in ,baptism1 and cannot lose it because incapable of sinning1 the ,blessed ,eucharist cannot be necessary to salvation1 nor even for adults can it be absolutely necessary as a means1 if there be1 as there are1 other means of retaining the life already acquired4 #ef4 ,caro enim mea1 vere est #ef4 ,for my flesh is meat cibus3 et sanguis meus1 vere indeed3 and my blood is drink est potus4 indeed2 #eg4 ,qui manducat meam carnem1 #eg4 ,he that eateth my flesh et bibit meum sanguinem1 in me and drinketh my blood1 abideth manet1 et ego in illo4 in me1 and ,i in him4 #eg4 ,in the ,blessed ,eucharist we are united to ,christ1 and ,his humanity remains in us until the sacred species become corrupted2 ,his divinity1 until mortal sin is committed1 and ,he is expelled4 #eh4 ,sicut misit me vivens #eh4 ,as the living ,father hath ,pater1 et ego vivo propter sent me1 and ,i live by the ,patrem3 et qui manducat me1 et ,father3 so he that eateth me1 ipse vivet propter me4 the same also shall live by me4 #eh4 ,the sacred union between ,christ and the communicant is compared to the ineffable union between ,him and ,his heavenly ,father4 99,the living ,father499 ,this is a unique instance of this title1 but we frequently find3 ,the ,living ,god1 ,matt4 xvi4 #af2 #b ,cor4 vi4 #af1 c4 99,and ,i live by99 7 7 99the ,father994 ,it is to be noted that is followed by the accusative1 not the genitive4 ,if1 then1 we are to regard it as meaning here what it ordinarily means when followed by the accusative1 and as the ,vulgate seems to take it1 the sense would rather be3 ,as the living ,father hath sent ,me1 and ,i live on account of the ,father1 so he that eateth ,me1 the same also shall live on account of ,me4 ,this would mean that as complete devotion to the ,father is the object of the life of the ,incarnate ,son 7the ,son as sent71 so complete devotion to the ,son shall be the object of the life of him to whom ,christ shall have united ,himself in the ,blessed ,eucharist4 ,others1 however1 think that is here equivalent to through1 or by1 as in our ,rheims ,version4 ,the sense then is3 as ,christ lives through the eternal life communicated to ,him in ,his eternal generation by the ,father2 so1 in some way1 the communicant shall live in virtue of the spiritual life communicated to him or sustained in him because of his union with ,christ in the ,blessed ,eucharist4 #ei4 ,hic est panis qui de coelo #ei4 ,this is the bread that descendit4 ,non sicut came down from heaven4 ,not as manducaverunt patres vestri your fathers did eat manna1 manna1 et mortui sunt4 ,qui and are dead4 ,he that eateth manducat hunc panem1 vivet in this bread shall live for aeternum4 ever4 #ei4 ,this verse concludes and unites the principal points of the discourse4 ,compare verses #cb1 #da1 #di1 #ej1 #eb1 #ee4 ,hence it confirms the view we have followed regarding the unity of subject throughout the discourse4 99,he that eateth this bread shall live for ever499 ,with this encouraging and glorious promise1 made not to any one people1 nor to any class as such1 not even to all believers1 but to each one 7note the change from the plural to the singular3 your fathers 444 ,he that eateth7 who shall worthily receive1 and duly profit by the ,blessed ,eucharist1 the discourse ends4 #fj4 ,haec dixit in synagoga #fj4 ,these things he said docens1 in ,capharnaum4 teaching in the synagogue1 in ,capharnaum4 #fj4 ,because of the solemn importance of the discourse1 the place where it was delivered is noted4 ,at ,tell ,hm 7see above on ii4 #ab7 the ruins of a large synagogue are still to be seen4 #fa4 ,multi ergo audientes ex #fa4 ,many therefore of his discipulis eius1 dixerunt3 disciples hearing it1 said3 ,durus est hic sermo1 et quis ,this saying is hard1 and who potest eum audire8 can hear it8 #fa4 ,the effect of the discourse upon many of the disciples is recorded4 99,hard99 771 i4e41 harsh1 hard to accept4 #fb4 ,sciens autem ,iesus apud #fb4 ,but ,jesus knowing in semetipsum quia murmurarent de himself1 that his disciples hoc discipuli eius1 dixit eis3 murmured at this1 said to ,hoc vos scandalizat8 them3 ,doth this scandalize you8 #fb4 ,the ,evangelist notes1 according to his custom1 that their thoughts were known to ,christ4 #fc4 ,si ergo videritis ,filium #fc4 ,if then you shall see the hominis ascendentem ubi erat son of man ascend up where he prius8 was before8 #fc4 99,if then you shall see the son of man ascend up where he was before899 ,the sense according to some1 is3 ,if you shall see ,me ascending into heaven1 it will then be easier to believe ,my doctrine1 seeing ,i am ,divine2 and you shall at the same time understand1 that it is not in a bloody manner 7as you suppose7 that you are to eat ,my body4 ,thus ,he would correct their too carnal interpretation of ,his words1 and point at the same time to a reason why the true sense1 however difficult1 was to be accepted4 ,others think that ,christ's words increase the difficulty1 the sense being1 if you are scandalized now1 because ,i say1 while present with you1 that ,i will give ,my body1 how much more will you be scandalized when you see that body taken away into heaven1 and are yet asked to believe that it is to be eaten on earth8 ,it is argued in favour of this opinion1 that the form of ,christ's reply3 8,does this scandalize you8 ,if therefore10 c41 indicates that their difficulty would then be greater4 ,so ,mald41 ,tolet41 ,beel41 ,corl4 ,we may remark1 as against the ,nestorians1 that language could not signify more clearly than this verse signifies the unity of ,person in ,christ4 ,the ,son of ,man will ascend to heaven where as ,son of ,god ,he is from all eternity4 8,filius ,dei et hominis unus ,christus 444 ,filius ,dei in terra suscepta carne1 ,filius hominis in coelo in unitate personae40 ,st4 ,aug4 on this verse4 #fd4 ,spiritus est1 qui #fd4 ,it is the spirit that vivificat3 caro non prodest quickeneth3 the flesh quidquam3 verba quae ego profiteth nothing4 ,the words locutus sum vobis1 spiritus et that ,i have spoken to you1 are vita sunt4 spirit and life4 #fd4 ,many interpretations of this verse have been advanced4 ,the following two are the most probable1 intrinsically and extrinsically3-- 7#a7 99,the spirit99 is the spirit of man elevated and ennobled by grace2 99the flesh991 the corrupt dispositions and weak thoughts of human nature unaided by grace 7see ,rom4 viii4 #e1 #f72 and the meaning of the verse is2 it is the mind illumined by grace that quickeneth to faith and to a proper understanding of ,my words2 the mind or human nature by itself is of no avail in such matters2 the words which ,i have spoken to you are to be understood by the mind quickened and illumined by grace4 ,so ,st4 ,chrys41 ,teoph41 ,wisem41 ,perr41 ,m',ev4 ,but there are serious difficulties against this view--7#a7 8caro0 is then taken metaphorically in this verse1 while throughout the context it has been taken literally of the flesh of ,christ2 7#b7 the explanation of the words 8are spirit and life0 is unnatural4 7#b7 ,others take 99the ,spirit99 of the ,divinity of ,christ1 99the flesh99 of ,his humanity considered apart from the ,divinity2 and the meaning of the verse then is3 it is ,my ,divinity that quickeneth1 and maketh ,my flesh a meat enduring unto eternal life2 the flesh if separated from the ,divinity would profit nothing2 the words which ,i have spoken to you regard ,my lifegiving ,divinity as united to ,my humanity4 ,in this view1 as ,mald4 explains it1 8life10 by a ,hebraism1 is equivalent to an adjective signifying life giving1 as may be inferred from the beginning of the verse1 where it is said that it is the ,spirit that giveth life47#fj7 ,hence 8,spirit and life0 is equivalent to lifegiving ,spirit1 and the latter part of the verse means that ,christ's words have reference to ,his lifegiving ,divinity in union with ,his humanity4 ,so1 too1 ,st4 ,cyril of ,alex41 ,beel41 ,corl4 ,we prefer this view1 and hold that ,christ here gives the key to the solution of the difficulty on account of which ,his disciples had murmured 7verse #fb74 ,he had closed ,his discourse with words attributing eternal life to the eating of ,his flesh 7verse #ei72 they murmured accordingly1 thinking it absurd or incredible that such effect could follow from such a cause as the eating of a man's flesh2 and in verse #fd ,he explains that ,his flesh is the flesh of the ,man,god1 which therefore through the quickening influence of the ,divinity with which it is united1 is capable of producing such marvellous effects4 ,there is not a shadow of probability in the interpretation put upon this verse by the ,sacramentarians4 ,they explained the verse to mean3 that the figurative sense of what ,he had said regarding the necessity of eating ,his flesh and blood profits1 but that the literal sense would profit nothing4 ,thus they professed to find in these words an assurance that ,christ had not spoken of a real eating of ,his flesh in the ,eucharist1 but only of a spiritual reception of ,himself through faith4 ,in reply to this we say--7#a7 that throughout the rest of the ,bible 8spiritus0 and 8caro0 are not even once used of a figurative and literal sense2 7#b7 if ,christ here gave the explanation which our adversaries suppose1 how is it that1 as we learn from verse #fg1 many of ,his disciples retired notwithstanding1 and walked with ,him no more8 ,in such an explanation all their difficulty would be removed1 and they would be taught that it was only of a figurative eating by faith that ,christ had been speaking4 ,how then account for their departure8 ,but it was different in the explanation we have given above4 ,in our view1 ,christ1 still insisting on a real reception of ,his flesh1 merely explains how it is that such real reception can lead to such glorious results4 #fe4 ,sed sunt quidam ex vobis1 #fe4 ,but there are some of you qui non credunt4 ,sciebat enim that believe not4 ,for ,jesus ab initio ,iesus qui essent non knew from the beginning who credentes1 et quis traditurus they were that did not esset eum4 believe1 and who he was that would betray him4 #fe4 ,in the view we hold regarding verse #fd1 the connection of this verse with it is3 the fact that ,i am ,god explains what you find difficult in ,my words 7verse #fd72 but some of you do not believe ,me to be ,god2 and hence your difficulty 7verse #fe74 ,to indicate ,christ's ,divine knowledge1 the ,evangelist adds that ,he knew from the beginning1 c4 #ff4 ,et dicebat3 ,propterea dixi #ff4 ,and he said3 ,therefore did vobis1 quia nemo potest venire ,i say to you1 that no man can ad me1 nisi fuerit ei datum a come to me1 unless it be given ,patre meo4 him by my ,father4 #ff4 ,christ's words in this verse are to be connected closely with the beginning of the preceding1 the intervening words of the ,evangelist being parenthetical4 99,therefore did ,i say to you499 ,the allusion is to what was said above 7verse #dd71 which is substantially the same as what is said here1 since to be drawn to ,christ by the ,father is nothing else than to be given grace by the ,father to come to ,christ4 ,it might seem at first sight that these words excuse the incredulity of those whom ,christ addresses2 but it is not so4 ,for1 the reason they had not been drawn by the ,father was because they would not1 because they had not followed the promptings of grace4 ,see above on verse #de4 8,peccabant tamen qui nolebant venire1 id est credere in ,christum1 tum quia habebant gratiam sufficientem1 qua possent credere si vellent1 etsi non haberent efficacem1 qua reipsa et actu crederent2 tum quia humiliter non petebant a ,deo gratiam efficacem1 qua actu crederent3 tum quia sua superbia aliisque peccatis illa gratia se fecerant indignos1 imo pervicaces ,dei gratiam et fidem repellebant et refutabant0 7,a ,lap4 on this verse74 #fg4 ,ex hoc multi discipulorum #fg4 ,after this many of his eius abierunt retro3 et iam disciples went back2 and non cum illo ambulabant4 walked no more with him4 #fg4 ,had ,christ in the preceding discourse spoken only of faith1 surely1 allmerciful and loving as ,he is1 ,he would have made ,his meaning clear1 before allowing many of ,his disciples to depart from ,him for ever4 ,it was only1 then1 because they understood ,him correctly1 and refused to believe ,him1 that ,he allowed them to depart4 #fh4 ,dixit ergo ,iesus ad #fh4 ,then ,jesus said to the duodecim3 ,numquid et vos twelve3 will you also go away8 vultis abire8 #fh4 99,the twelve499 ,these are spoken of as well known1 though this is the first mention made of their number in this ,gospel4 99,will you also go away899 ,while the question implies that such desertion was to be feared1 its form implies a negative answer1 and suggests that in the case of the chosen twelve such conduct ought to be impossible4 #fi4 ,respondit ergo ei ,simon #fi4 ,and ,simon ,peter answered ,petrus3 ,domine1 ad quem him3 ,lord1 to whom shall we ibimus8 verba vitae aeternae go8 thou hast the words of habes3 eternal life4 #gj4 ,et nos credidimus1 et #gj4 ,and we have believed and cognovimus quia tu es ,christus have known that thou art the ,filius ,dei4 ,christ the ,son of ,god4 #figj4 ,peter replies for all the ,apostles 7not knowing the unbelief of ,judas71 and confesses the truth of ,christ's doctrine1 and1 according to the ,vulgate reading1 the ,divinity of ,christ4 ,it is very doubtful1 however1 whether the ,vulgate reading here is correct4 ,the oldest ,greek ,,mss4 read3 8,and we have believed and know that ,thou art the ,holy ,one 7 7 of ,god40 ,whether in the mind of ,st4 ,peter this latter form of the words meant a full confession of ,christ's ,divinity1 or only that ,he was the ,messias1 it is difficult to say4 ,it would seem indeed from the praise bestowed upon ,peter by our ,lord 7,matt4 xvi4 #af7 on an occasion subsequent to this1 that then for the first time ,peter fully confessed ,christ's ,divinity4 #ga4 ,respondit eis ,iesus3 ,nonne #ga4 ,jesus answered them3 ,have ego vos duodecim elegi1 et ex not ,i chosen you twelve2 and vobis unus diabolus est8 one of you is a devil8 #ga4 ,peter had answered as he thought for all the ,apostles1 but ,christ shows that ,he knows to the contrary4 99,a devil991 that is to say a sinner inspired by the devil 7viii4 #dd71 ,judas was 7est7 even then4 #gb4 ,dicebat autem ,iudam #gb4 ,now he meant ,judas ,simonis ,iscariotem3 hic enim ,iscariot1 the son of ,simon3 erat traditurus eum1 cum esset for this same was about to unus ex duodecim4 betray him1 whereas he was one of the twelve4 #gb4 ,the ,evangelist explains who was meant4 8,the name ,iscariot has received many interpretations1 more or less conjectural1 but it is now universally agreed that it is to be derived from ,kerioth 7,josh4 xv4 #be7 a city in the tribe of ,judah1 the ,hebrew 'sh ,keryoth passing into 0 7,smith's ,b4 ,d41 #bnd ,ed474 ,in this view1 ,judas1 unlike the other ,apostles 7,acts ii4 #g71 was from the ,province of ,judea4 ,,chapter ,,vii4 #a4 99,christ remains in ,galilee499 #baj4 99,his brethren urge ,him to go up to ,jerusalem to the ,feast of ,tabernacles with them2 this ,he declines to do1 but goes afterwards privately499 #aaac4 99,the chief men among the ,jews look out for ,him at the ,feast1 and express different opinions regarding ,him499 #adbd4 99,in the middle of the festival ,christ goes up to the temple and teaches499 #bebi4 99,comments of some of the people of ,jerusalem2 ,christ's reply499 #cj1 #ca4 99,different opinions of the people regarding ,him499 #cbcf4 99,jealously of the ,sanhedrim1 which sends officers to arrest ,him499 #cgci4 99,christ's words on the eighth day of the feast1 and ,st4 ,john's authentic interpretation499 #dj1 #da4 99,different opinions among the people regarding ,him499 #dddi4 99,though some were anxious to arrest ,him1 no one durst1 not even the officers who had been sent for that purpose2 consequent indignation of the ,priests and ,pharisees499 #ejeb4 99,nicodemus interposes in ,christ's favour2 reply of the other members of the ,sanhedrim499 #a4 ,post haec autem ambulabat #a4 ,after these things ,jesus ,iesus in ,galilaeam1 non enim walked in ,galilee1 for he volebat in ,iudaeam ambulare1 would not walk in ,judea1 quia quaerebant eum ,iudaei because the ,jews sought to interficere4 kill him4 #a4 ,instead of 8,galilaeam10 8,judaeam10 read 8,galilea10 8,judaea0 7,abl47 in the ,vulgate4 ,the sense is that ,christ continues to remain in ,galilee4 #b4 ,erat autem in proximo dies #b4 ,now the ,jews' feast of festus ,iudaeorum scenopegia4 tabernacles was at hand4 #b4 ,see note on verse #a4 #c4 ,dixerunt autem ad eum #c4 ,and his brethren said to fratres eius3 ,transi hinc1 et him3 ,pass from hence and go vade in ,iudaeam1 ut et into ,judea3 that thy disciples discipuli tui videant opera also may see thy works which tua1 quae facis4 thou dost4 #c4 99,his brethren said to him3 ,pass from hence1 and go into ,judea1 that thy disciples also may see thy works which thou dost499 ,who are these brethren of ,jesus8 7#a7 ,not the children of ,joseph and ,mary1 born to them after the birth of our ,lord1 for this opinion of ,helvidius was condemned as heretical in the ,council of ,lateran 7#fdi ,a4,d471 and is opposed to the universal and constant tradition of the ,church47#fa7 7#b7 ,not the children of ,joseph by a previous marriage2 for this opinion too1 though not heretical1 and though held by some of the fathers1 is opposed to the common opinion of ,catholics1 according to which ,st4 ,joseph lived and died a virgin4 7#c7 ,these brethren were cousins of our ,lord4 ,the term 8fratres0 77 is used in the ,sacred ,scriptures of many who are not children of the same parents4 ,thus it is used of fellowcountrymen1 ,rom4 ix4 #c1 #d2 7#b7 of coreligionists1 ,rom4 i4 #ac2 7#c7 of relations who were not1 however1 members of the same family1 ,gen4 xiii4 #h1 xiv4 #d4 ,in these verses of ,genesis1 ,abraham and ,lot are referred to as brethren1 though the former was uncle to the latter 7,gen4 xii4 #e74 ,in ,matthew xiii4 #ee1 ,mark vi4 #c1 ,james1 ,joseph1 ,simon1 and ,jude1 are named as brethren of our ,lord2 but whether they are the same cousins who are referred to here by ,st4 ,john1 is disputed4 ,of those mentioned by ,,ss4 ,matthew and ,mark1 ,james1 ,jude1 and probably ,simon1 were ,apostles27#fb7 and hence1 on account of verse #e1 some say it is not these1 but other cousins of our ,lord1 who are here referred to by ,st4 ,john4 ,however1 there need be no difficulty about admitting that the faith of the ,apostles was still imperfect1 especially if we adopt what seems the more probable reading in vi4 #gj4 ,see ,matthew xvii4 #ai1 #bj2 ,mark xvi4 #ae4 ,these brethren of the ,lord say to ,him1 that ,he ought to go up to ,jerusalem1 where there would be a concourse of people to witness ,his miracles4 #d4 ,nemo quippe in occulto quid #d4 ,for there is no man that facit1 et quaerit ipse in doth anything in secret1 and palam esse3 si haec facis1 he himself seeketh to be known manifesta teipsum mundo4 openly4 ,if thou do these things1 manifest thyself to the world4 #e4 ,neque enim fratres eius #e4 ,for neither did his credebant in eum4 brethren believe in him4 #e4 ,as already explained1 if we regard the three ,apostles as included among the brethren1 we may understand here that their faith was still imperfect2 if other cousins of our ,lord are meant1 they may have been wholly without faith4 #f4 ,dicit ergo eis ,iesus3 #f4 ,then ,jesus said to them3 ,my ,tempus meum nondum advenit3 time is not yet come2 but your tempus autem vestrum semper time is always ready4 est paratum4 #f4 ,there are many opinions as to what is meant by ,his time1 here referred to by ,christ4 ,some say it is the time of ,his passion2 others1 the time for manifesting ,himself to the world2 and others1 the time for going up to ,jerusalem4 ,the latter opinion seems to us the most natural and most probable4 #g4 ,non potest mundus odisse #g4 ,the world cannot hate you2 vos3 me autem odit1 quia ego but me it hateth3 because ,i testimonium perhibeo de illo give testimony of it1 that the quod opera eius mala sunt4 works thereof are evil4 #g4 ,his brethren might go up to ,jerusalem at any time1 for they1 even if some of them were ,apostles1 had not yet incurred the odium of the wicked world 7,john xv4 #ah1 #ai74 #h4 ,vos ascendite ad diem #h4 ,go you up to this festival festum hunc3 ego autem non day1 but ,i go not up to this ascendo ad diem festum istum1 festival day3 because my time quia meum tempus nondum is not accomplished4 impletum est4 #i4 ,haec cum dixisset1 ipse #i4 ,when he had said these mansit in ,galilaea4 things1 he himself staid in ,galilee4 #aj4 ,ut autem ascenderunt #aj4 ,but after his brethren fratres eius1 tunc et ipse were gone up1 then he also ascendit ad diem festum non went up to the feast1 not manifeste1 sed quasi in openly1 but as it were in occulto4 secret4 #haj4 ,christ here seems to say that ,he will not go up to ,jerusalem for the feast1 and yet ,he went4 ,various answers to this difficulty have been given3--7#a7 ,many ancient ,,mss4 and versions1 instead of 8,non 77 ascendo0 read 8,nondum 77 ascendo20 i4e41 ,i go not up yet4 ,however1 as this is the easier reading to explain1 and as the other is equally well supported by ancient authority1 we are inclined to believe that the more difficult 77 is the true reading4 ,hence 7#b7 others say that our ,lord used an ambiguous phrase3 ,i go not up1 meaning ,i go not up now 7but shall go afterwards74 7#c7 ,the correct explanation seems to be that insinuated by our ,evangelist4 ,christ said3 ,i go not up 7as you desire1 in your company1 and publicly72 then when ,he went up1 it was not publicly1 but1 as it were1 in secret4 #aa4 ,iudaei ergo quaerebant eum #aa4 ,the ,jews therefore sought in die festo1 et dicebant3 ,ubi him on the festival day and est ille8 said3 ,where is he8 #aa4 ,the leaders of the ,jews seek ,him at the feast1 but1 through contempt1 do not name ,him4 #ab4 ,et murmur multum erat in #ab4 ,and there was much turba de eo4 ,quidam enim murmuring among the multitude dicebant3 ,quia bonus est4 ,alii concerning him4 ,for some said3 autem dicebant3 ,non1 sed ,he is a good man4 ,and others seducit turbas4 said3 ,no1 but he seduceth the people4 #ac4 ,nemo tamen palam #ac4 ,yet no man spoke openly of loquebatur de illo1 propter him1 for fear of the ,jews4 metum ,iudaeorum4 #ac4 99,openly99 7palam7 does not fully express the force of the ,greek word1 which seems to mean here with open approval4 #ad4 ,iam autem die festo #ad4 ,now about the midst of the mediante1 ascendit ,iesus in feast1 ,jesus went up into the templum1 et docebat4 temple1 and taught4 #ad4 ,the festival lasted for eight days1 so that this would be the fourth or fifth day4 #ae4 ,et mirabantur ,iudaei1 #ae4 ,and the ,jews wondered1 dicentes3 ,quomodo hic litteras saying3 ,how doth this man know scit1 cum non didicerit8 letters1 having never learned8 #ae4 ,from this verse it is plain that ,christ had never attended any of the ,jewish schools1 where the ,scriptures 77 were explained4 #af4 ,respondit eis ,iesus1 et #af4 ,jesus answered them and dixit3 ,mea doctrina non est said3 ,my doctrine is not mine1 mea1 sed eius qui misit me4 but his that sent me4 #af4 ,the sense is3 ,the doctrine ,i preach has not been excogitated by ,me2 ,i have received it from ,my ,father4 ,as man1 ,christ had received ,his knowledge through the beatific vision1 and by infusion into ,his human soul1 and as ,god1 ,he had received it from the ,father from all eternity4 #ag4 ,si quis voluerit #ag4 ,if any man will do the voluntatem eius facere1 will of him3 he shall know of cognoscet de doctrina utrum ex the doctrine1 whether it be of ,deo sit1 an ego a meipso ,god1 or whether ,i speak of loquar4 myself4 #ah4 ,qui a semetipso loquitur1 #ah4 ,he that speaketh of gloriam propriam quaerit3 qui himself1 seeketh his own autem quaerit gloriam eius qui glory3 but he that seeketh the misit eum1 hic verax est1 et glory of him that sent him1 he iniustitia in illo non est4 is true1 and there is no injustice in him4 #ag1 #ah4 ,in proof that ,his doctrine is from ,god1 ,he appeals to two arguments3--7#a7 ,if they will only follow the will of ,god1 and believe1 experience will teach them that ,his doctrine is divine4 7#b7 ,the fact that ,he seeks not ,his own glory1 but the glory of the ,father1 is a proof that ,his doctrine is the doctrine of the ,father1 and1 therefore a proof that ,he is veracious1 and does not deceive 7injustitia in illo non est74 ,this second argument1 as ,mald4 points out1 is based upon what does1 not upon what should1 happen among men4 ,when men preach doctrines of their own invention1 they generally seek their own glory4 #ai4 ,nonne ,moyses dedit vobis #ai4 ,did not ,moses give you the legem3 et nemo ex vobis facit law1 and yet none of you legem8 keepeth the law8 #bj4 ,quid me quaeritis #bj4 ,why seek you to kill me8 interficere8 ,respondit turba1 ,the multitude answered and et dixit3 ,daemonium habes3 said3 ,thou hast a devil2 who quis te quaerit interficere8 seeketh to kill thee8 #ai1 #bj4 ,most probably ,christ begins here to defend ,himself against the charge of violating the ,sabbath1 which the ,jews had brought against ,him on a former occasion 7v4 #af1 #ah71 and which they still remembered against ,him4 ,he uses an 8argumentum ad hominem03 ,you do not keep the law yourselves1 why then seek to kill ,me1 even for what you allege to be a violation of it8 ,some among the crowd were even then anxious to kill ,jesus1 as ,his words prove1 and to these ,he directs ,his words2 but there were many present who had no such intention1 and some of these reply1 99,thou hast a devil994 ,they may have meant that ,he was possessed1 or simply that ,he was raving1 out of ,his senses4 #ba4 ,respondit ,iesus1 et dixit #ba4 ,jesus answered and said to eis3 ,unum opus feci1 et omnes them3 ,one work ,i have done2 miramini4 and you all wonder3 #bb4 ,propterea ,moyses dedit #bb4 ,therefore ,moses gave you vobis circumcisionem3 7non circumcision 7not because it quia ex ,moyse est1 sed ex is of ,moses1 but of the patribus7 et in sabbato fathers72 and on the sabbath circumciditis hominem4 day you circumcise a man4 #bc4 ,si circumcisionem accipit #bc4 ,if a man receive homo in sabbato1 ut non circumcision on the sabbath solvatur lex ,moysi3 mihi day1 that the law of ,moses may indignamini quia totum hominem not be broken2 are you angry sanum feci in sabbato8 at me because ,i have healed the whole man on the sabbath day8 #babc4 ,he proceeds to show by sober reasoning1 that they ought not to blame ,him for having healed the man on the ,sabbath4 ,the 99one work99 of verse #ba is the healing of the man on the ,sabbath day 7v4 #i1 #af74 ,some prefer to connect 8propterea0 with verse #ba3 8and you all wonder on account of it40 ,but it is better to connect it1 as in the ,vulgate1 with what follows4 ,the sense is3 it was on this account ,moses gave you circumcision2 namely1 because it had been handed down from the ,patriarchs 7,gen4 xvii4 #aj71 not because it was properly a part of the law4 ,if then a man may receive circumcision on the ,sabbath1 and yet the law regarding the observance of the ,sabbath is not violated thereby1 are you angry with ,me because1 doing the will of ,god1 ,i made a man whole1 both body and soul1 on the ,sabbath8 ,in this explanation1 8ut0 77 is ecbatic1 denoting a consequence4 ,see ,gen4 xxii4 #ad2 ,john x4 #ag2 ,apoc4 xiii4 #ac4 ,others1 however1 give the particle its ordinary telic force1 and explain thus3 ,if then a man may receive circumcision on the ,sabbath1 in order that the law commanding circumcision to be performed on the eighth day be not violated1 are you angry1 c48 ,both explanations are probable1 and leave the argument unchanged4 #bd4 ,nolite iudicare secundum #bd4 ,judge not according to the faciem1 sed iustum iudicium appearance1 but judge just iudicate4 judgment4 #bd4 99,according to the appearance992 i4e41 take no account of persons1 but judge according to the merits of the case4 #be4 ,dicebant ergo quidam ex #be4 ,some therefore of ,ierosolymis3 ,nonne hic est ,jerusalem said3 ,is not this he quem quaerunt interficere8 whom they seek to kill8 #bf4 ,et ecce palam loquitur1 et #bf4 ,and behold he speaketh nihil ei dicunt4 ,numquid vere openly1 and they say nothing cognoverunt principes quia hic to him4 ,have the rulers known est ,christus8 for a truth that this is the ,christ8 #be1 #bf4 ,some of the people of ,jerusalem 7the correct reading is 7 said3 can it be that they have discovered that ,he is really ,christ8 #bg4 ,sed hunc scimus unde sit3 #bg4 ,but we know this man ,christus autem cum venerit1 whence he is3 but when the nemo scit unde scit4 ,christ cometh1 no man knoweth whence he is4 #bg4 ,and yet this cannot be1 for we know this man whence he is2 but when the ,christ cometh no man knoweth whence ,he is4 ,this erroneous opinion of theirs may have arisen from ,micheas1 v4 #b3 8,his going forth is from the beginning from the days of eternity20 and ,mal4 iii4 #b3 8,and who shall be able to think of the day of ,his coming80 #bh4 ,clamabat ergo ,iesus in #bh4 ,jesus therefore cried out templo docens1 et dicens3 ,et in the temple1 teaching and me scitis1 et unde sim scitis3 saying3 ,you both know me1 and et a meipso non veni1 sed est you know whence ,i am1 and ,i am verus qui misit me1 quem vos not come of myself2 but he nescitis4 that sent me is true1 whom you know not4 #bh4 ,the meaning is3 ,you know ,me as man1 and you know ,my parents1 and yet ,i come not of ,my own authority1 but sent by ,my ,father1 who therein shows ,himself true to ,his promises4 #bi4 ,ego scio eum3 quia ab ipso #bi4 ,i know him1 because ,i am sum1 et ipse me misit4 from him1 and he hath sent me4 #bi4 ,he declares ,his ,divine knowledge of the ,father1 ,his eternal generation1 and mission in time4 #cj4 ,quaerebant ergo eum #cj4 ,they sought therefore to apprehendere3 et nemo misit in apprehend him3 and no man laid illum manus1 quia nondum hands on him1 because his hour venerat hora eius4 was not yet come4 #cj4 ,they rightly understand ,him to claim to be ,divine1 and as a consequence seek to apprehend ,him2 but the time for ,his sufferings had not yet arrived1 and so they were powerless4 #ca4 ,de turba autem multi #ca4 ,but of the people many crediderunt in eum1 et believed in him1 and said3 dicebant3 ,christus cum ,when the ,christ cometh1 shall venerit1 numquid plura signa he do more miracles than these faciet quam quae hic facit8 which this man doth8 #ca4 ,many of the multitude--in contrast with their leaders--believed in ,him4 99,when the ,christ cometh1 shall he991 c4 ,the question1 expecting1 as it does1 a negative answer 7numquid71 suggests that ,jesus must be the ,christ4 #cb4 ,audierunt pharisaei turbam #cb4 ,the ,pharisees heard the murmurantem de illo haec3 et people murmuring these things miserunt principes et concerning him3 and the rulers pharisaei ministros1 ut and ,pharisees sent ministers apprehenderent eum4 to apprehend him4 #cb4 99,rulers991 rather chief priests 774 ,the 99ministers99 were officers attendant upon the ,sanhedrim1 or engaged about the temple4 ,see verses #de1 #df2 xiii4 #c1 #ah1 #bb2 xix4 #f2 ,acts v4 #bb1 #bf4 ,as the ,sanhedrim was made up of chief priests1 ,pharisees1 and ,scribes1 probably it was the ,sanhedrim that sent these ministers to apprehend ,christ4 #cc4 ,dixit ergo eis ,iesus3 #cc4 ,jesus therefore said to ,adhuc modicum tempus vobiscum them3 ,yet a little while ,i am sum3 et vado ad eum qui me with you3 and then ,i go to misit4 him that sent me4 #cc4 ,omit 8eis0 7to them74 ,christ's words were probably directed not merely to the ministers1 but to all the people4 99,yet a little while ,i am with you991 i4e41 almost six months more after this feast of ,tabernacles1 and then ,he would go to the ,father4 #cd4 ,quaeretis me1 et non #cd4 ,you shall seek me1 and invenietis3 et ubi ego sum vos shall not find me3 and where ,i non potestis venire4 am1 thither you cannot come4 #cd4 99,you shall seek me1 and shall not find me499 ,some think these words were fulfilled at the siege of ,jerusalem1 when many of the ,jews must have looked in vain for help from ,him whom they had put to death4 ,others1 like ,maldonatus1 say the statement is conditional3 even if you sought me1 you should not find me1 after a little while4 ,since the same words3 8,you shall seek me10 were afterwards addressed to the ,apostles 7xiii4 #cc71 it is not likely that the reference is to seeking ,him at the destruction of ,jerusalem1 for the ,apostles did not seek ,him then4 ,it would also seem from xiii4 #cc that the view of ,maldonatus just stated is not probable1 for in xiii4 #cc there is not a conditional statement1 but simply a prediction that the ,apostles would seek ,him4 ,hence we take it that in the text before us also1 there is a prediction that the ,jews after ,his departure would1 when in distress and tribulation1 desire to see ,him once more among them4 ,doubtless1 many ,jews afterwards had such a desire1 but it was in vain1 for ,he had gone to ,him that sent ,him4 99,and where ,i am99 7 shall be7 99thither you cannot come994 ,these words too were afterwards addressed to the ,apostles 7xiii4 #cc71 and we believe in the same sense as here4 ,the meaning is that until death at least the separation would be complete1 for ,he would be no longer here1 and where ,he would be they could not join ,him4 ,some take the words3 8,you cannot come10 as meaning here that the ,jews on account of their sins could never enter heaven4 ,but since1 as we have said1 the same words were afterwards addressed to the ,apostles1 the view we have adopted seems more probable4 #ce4 ,dixerunt ergo ,iudaei ad #ce4 ,the ,jews therefore said1 semetipsos3 ,quo hic iturus among themselves3 ,whither will est1 quia non inveniemus eum8 he go1 that we shall not find numquid in dispersionem him8 will he go unto the gentium iturus est1 et dispersed among the gentiles1 docturus gentes8 and teach the gentiles8 #ce4 99,the dispersed among the ,gentiles991 i4e41 the ,jews scattered among the ,gentiles1 or more probably the ,gentiles themselves 71 not 7 scattered over the world4 ,the concluding words of the verse3 8and teach the ,gentiles0 render the latter view the more probable4 #cf4 ,quis est hic sermo1 quem #cf4 ,what is this saying that dixit3 ,quaeretis me1 et non he hath said3 ,you shall seek invenietis3 et ubi sum ego1 me1 and shall not find me2 and vos non potestis venire8 where ,i am1 you cannot come8 #cg4 ,in novissimo autem die #cg4 ,and on the last and magno festivitatis1 stabat great day of the festivity1 ,iesus1 et clamabat1 dicens3 ,si ,jesus stood and cried1 saying3 quis sitit1 veniat ad me1 et ,if any man thirst1 let him bibat4 come to me1 and drink4 #ch4 ,qui credit in me1 sicut #ch4 ,he that believeth in me1 dicit scriptura1 flumina de as the scripture saith1 ,out ventre eius fluent aquae of his belly shall flow rivers vivae4 of living water4 #cg1 #ch4 ,on the last day1 the great day of the feast1 that is1 the eighth day1 ,jesus cried aloud to the people assembled at the temple4 ,his words mean3 ,if anyone thirst spiritually1 let him come to ,me by faith1 and grace shall be abundantly poured into his soul4 ,the words3 99,out of his belly991 c41 are nowhere to be found in the ,old ,testament2 but1 as signifying the abundance of grace in the new dispensation1 they convey the sense of many passages of the ,old ,testament4 ,see ,is4 xli4 #ah1 xliv4 #c42 ,ezech4 xxxvi4 #be2 ,joel ii4 #bh4 #ci4 ,hoc autem dixit de #ci4 ,now this he said of the ,spiritu1 quem accepturi erant ,spirit which they should credentes in eum3 nondum enim receive who believed in him3 erat ,spiritus datus1 quia for as yet the ,spirit was not ,iesus nondum erat given1 because ,jesus was not glorificatus4 yet glorified4 #ci4 ,the ,evangelist gives an authentic interpretation of our ,lord's words3 99,for as yet the ,spirit was not given994 ,these words explain why our ,lord spoke of the abundant outpouring of the ,spirit as still to come1 for the ,holy ,ghost was not yet given1 inasmuch as ,christ was not yet glorified 7xvi4 #g74 ,when it is said that the ,holy ,ghost was not yet given1 the meaning is1 that ,he was not yet given so abundantly1 so manifestly1 or so universally1 as ,he has been since the first ,pentecost4 ,it is not meant that the ,holy ,ghost had not been given to the just of the ,old ,testament4 ,they1 as well as we1 had the grace of the ,holy ,ghost in their souls2 moreover1 according to the common teaching of the fathers and theologians1 they1 like the just now1 had the ,holy ,ghost united to their souls1 not merely by ,his grace1 but also by a substantial union4 ,this union is not1 however1 peculiar to the ,holy ,ghost1 but is common to the ,three ,divine ,persons1 by reason of their unity of nature1 and is only by appropriation attributed to the ,holy ,ghost4 ,see ,franz41 ,de ,trin41 last ,disp42 ,corl41 pp4 #aih1 #aii4 #dj4 ,ex illa ergo turba cum #dj4 ,of that multitude audissent hos sermones eius1 therefore1 when they had heard dicebant3 ,hic est vere these words of his1 some said3 propheta4 ,this is the prophet indeed4 #da4 ,alii dicebant3 ,hic est #da4 ,others said3 ,this is the ,christus4 ,quidam autem ,christ4 ,but some said3 ,doth dicebant3 ,numquid a ,galilaea the ,christ come out of venit ,christus8 ,galilee8 #db4 ,nonne scriptura dicit3 #db4 ,doth not the scripture ,quia ex semine ,david1 et de say3 ,that ,christ cometh out of ,bethlehem castello1 ubi erat the seed of ,david1 and from ,david1 venit ,christus8 ,bethlehem the town where ,david was8 #dc4 ,dissensio itaqua facta est #dc4 ,so there arose a in turba propter eum4 dissension among the people because of him4 #dd4 ,quidam autem ex ipsis #dd4 ,and some of them would volebant apprehendere eum3 sed have apprehended him3 but no nemo misit super eum manus4 man laid hands upon him4 #djdd4 ,the ,evangelist notes the difference of opinion among the crowd4 ,some believed ,him to be the ,prophet promised to ,moses 7,deut4 xviii4 #ah72 others 7wrongly distinguishing between the ,prophet and the ,messias7 held ,him to be the ,messias2 others doubted 7verse #da72 others remained wholly incredulous 7verse #dd74 ,in verse #db1 three different passages of ,sacred ,scripture are combined3 8of the seed of ,david0 7,is4 xi4 #a72 8from ,bethlehem0 7,mich4 v4 #b72 8the town where ,david was0 7#a ,kings xvii4 #ab74 #de4 ,venerunt ergo ministri ad #de4 ,the ministers therefore pontifices et pharisaeos4 ,et came to the chief priests and dixerunt eis illi3 ,quare non the ,pharisees4 ,and they said adduxistis illum8 to them3 ,why have you not brought him8 #df4 ,responderunt ministri3 #df4 ,the ministers answered3 ,numquam sic locutus est homo1 ,never did man speak like this sicut hic homo4 man4 #dg4 ,responderunt ergo eis #dg4 ,the ,pharisees therefore pharisaei2 numquid et vos answered them3 ,are you also seducti estis8 seduced8 #dh4 ,numquid ex principibus #dh4 ,hath any one of the rulers aliquis credidit in eum1 aut believed in him1 or of the ex pharisaeis8 ,pharisees8 #di4 ,sed turba haec1 quae non #di4 ,but this multitude that novit legem maledicti sunt4 knoweth not the law1 are accursed4 #dedi4 ,the officers1 who had been sent a few days before to apprehend ,christ 7see above1 #ad1 #cb71 or perhaps other officers1 return and bear favourable testimony to ,him1 for which they are rebuked by the ,pharisees4 #ej4 ,dixit ,nicodemus ad eos1 #ej4 ,nicodemus said to them1 he ille qui venit ad eum nocte1 that came to him by night1 who qui unus erat ex ipsis4 was one of them4 #ea4 ,numquid lex nostra iudicat #ea4 ,doth our law judge any hominem nisi prius audierit ab man1 unless it first hear him1 ipso1 et cognoverit quid and know what he doth8 faciat8 #eb4 ,responderunt1 et dixerunt #eb4 ,they answered and said to ei3 ,numquid et tu ,galilaeus him3 ,art thou also a ,galilean8 es8 ,scrutare scripturas1 et ,search the scriptures1 and see vide quia a ,galilaea propheta that out of ,galilee a prophet non surgit4 riseth not4 #ejeb4 ,nicodemus 7iii4 #a1 #b7 interposes in ,christ's favour2 to whom the members of the ,sanhedrim impatiently reply that no prophet had ever arisen in ,galilee1 thus disposing1 as they thought1 of ,christ's claim to be a prophet4 ,but they were wrong in their assumption that ,christ had been born in ,galilee 7see ,luke ii4 #dg71 and equally wrong in the conclusion they drew that1 being a ,galilean1 ,he could not be a prophet4 ,for the ,sacred ,scriptures had nowhere said that a prophet could not arise in ,galilee2 nay1 they prove that the prophet ,jonas was a ,galilean1 #d ,kings1 xiv4 #be4 #ec4 ,et reversi sunt #ec4 ,and every man returned to unusquisque in domum suam4 his own house4 #ec4 ,see next chapter4 ,,chapter ,,viii4 #ab4 99,christ having spent the night on the ,mount of ,olives1 returns in the morning to the temple and teaches499 #caa4 99,the story of the woman taken in adultery499 #abbj4 99,discourse of ,christ with the ,pharisees in the treasury499 #babi4 99,he upbraids them for their incredulity1 and foretells ,his own crucifixion499 #cjej4 99,many believed in ,him1 but others remained incredulous 7#cc71 and to these ,he says that they are not the children of ,abraham1 but of the devil499 #eaei4 99,challenged by the ,jews1 ,he declares ,himself greater than ,abraham2 and when they were about to stone ,him for this declaration1 ,he hides ,himself499 ,authenticity of ,john vii4 #ecviii4 #aa4 ,this is the second of the three passages in our ,gospel1 whose authenticity has been seriously questioned4 ,see ,introd4 ,,vi4 ,we shall sum up the evidence by which the critical question must be decided1 and then say what we think as to the genuineness of the passage4 ,evidence against ,authenticity4 #a4 ,manuscripts4--,the passage is wanting in the four oldest ,greek ,,mss4 that we possess1 viz41 in ,b1 1 ,a1 ,c2 the two former of which are thought by critics to belong to the fourth1 and the two latter1 to the fifth century2 also in four other uncial ,,mss41 in more than sixty cursives1 and in thirtythree ,evangelistaries47#fc7 ,in about fifty other ,,mss41 though read1 it is marked as doubtful4 #b4 ,versions4--,it is wanting in the best ,,mss4 of the 8,vetus ,itala20 in the 8,simple0 and 8,figured0 ,syriac2 in most ,,mss4 of the ,coptic2 in all of ,gothic1 and in some of the ,armenian4 #c4 ,fathers4--,the passage is not commented upon by any of the ,greek fathers that wrote upon this ,gospel4 #d4 ,internal evidence is said to prove the passage spurious1 because of the use of many words and phrases not elsewhere used by ,st4 ,john47#fd7 ,evidence in favour of ,authenticity4 #a4 ,manuscripts4--,the passage is found in seven uncial ,,mss4 7one of which1 ,d1 though itself only of the sixth century1 is thought to represent the text of the ,gospels as it stood in the second century72 in more than three hundred cursives1 and in six ,evangelistaries4 #b4 ,versions4--,the passage is found in the ,latin ,vulgate1 in the ,arabic1 ,persian1 ,ethiopic1 ,syriac of ,jerusalem1 ,slavic1 and ,anglo,saxon4 #c4 ,fathers4--,the passage is read by nearly all the ,latin fathers--,ambrose1 ,augustine1 ,jerome1 ,leo the ,great1 ,chrysologus1 ,sedulius1 ,cassiodorus1 c42 and in the ,apostolic ,constitutions1 a work of the third1 or1 at the latest1 the fourth century4 #d4 ,internal ,evidence--7a7 ,christ's merciful treatment of the adulteress harmonizes beautifully with ,his declaration immediately after 7viii4 #ae71 that at ,his first coming ,he condemned no man4 7b7 ,it is inconceivable how a passage of this nature could ever have found its way into so many ,,mss41 unless it was written by ,st4 ,john4 ,on the other hand1 it is easy to see how1 though genuine1 it came to be omitted in many ,,mss41 through the fear that ,christ's merciful treatment of the adulteress might encourage sinners4 ,this is exactly what ,st4 ,augustine says3--8,nonnulli modicae fidei1 vel potius inimici verae fidei1 credo metuentes peccandi impunitatem dari mulieribus suis1 illud quod de adulterae indulgentia ,dominus fecit1 abstulerunt de codicibus suis1 quasi permissionem peccandi tribuerit qui dixit3 #8,jam deinceps noli peccare' 0 7,st4 ,aug41 ,de ,conj4 ,adult41 #b1 #g74 ,as regards the arguments against the passage1 we believe that the reason given by ,st4 ,augustine in the words just quoted1 explains the absence of the passage in so many ,,mss41 versions1 and fathers4 ,as to the internal arguments against the passage1 it must be admitted that a number of words are used here which are not met with elsewhere in the writings of ,st4 ,john2 but then the subject is peculiar1 and besides in many other passages which are unquestioned1 we meet with several words not used elsewhere by the ,evangelist47#fe7 ,even ,renan admits that there is nothing in the passage that is at variance with the style of the fourth ,gospel47#ff7 ,conclusion4 ,from the evidence1 which has been impartially laid before the reader1 we hold we are justified in concluding that even on mere critical grounds the passage is more probably genuine4 ,some1 as ,franzelin 7,de ,sacra4 ,script41 ,thes4 xix41 pp4 #dff1 #dfg71 go farther1 and hold1 that since the decree of the ,council of ,trent 7,sess4 iv471 which defined all the sacred books of the ,bible1 and all their parts1 as found in the ,latin ,vulgate1 to be canonical1 it is not lawful for any ,catholic to question the authenticity of this passage4 ,they argue that this passage constitutes a part 7not merely a 8particula07 of the ,gospel of ,st4 ,john1 and is1 therefore1 covered by the decree of ,trent4 ,nor can it be said in reply that the ,council1 in the words 8cum omnibus suis partibus10 meant to define the authenticity of the ,deuterocanonical fragments of the ,old ,testament only1 for the ,acts7#fg7 of the ,council show that these words were intended to refer especially to the fragments of the ,gospels4 ,to conclude1 then1 we hold that we are not only critically justified in accepting ,john vii4 #ecviii4 #aa1 as authentic1 but that it is extremely probable that as ,catholics we are bound to accept it4 ,text4 #a4 ,iesus autem perrexit in #a4 ,and ,jesus went unto mount montem ,oliveti3 ,olivet4 #a4 ,in contrast to those who retired to their homes 7vii4 #ec71 ,jesus retired to ,mount ,olivet1 where ,he often spent the night in prayer 7,luke xxi4 #cg2 vi4 #ab74 ,mount ,olivet1 separated from ,jerusalem by the brook of ,cedron1 was a ,sabbath day's journey from the ,city 7,acts i4 #ab72 that is to say1 about seven and ahalf stadia1 and therefore less than an ,english mile4 #b4 ,et diluculo iterum venit in #b4 ,and early in the morning he templum1 et omnis populus came again into the temple1 venit ad eum1 et sedens and all the people came to docebat eos4 him1 and sitting down he taught them4 #b4 ,early on the morning that followed the eight days of the ,feast of ,tabernacles 7see vii4 #cg71 ,he came again to the temple1 and all the people who were assembled in the ,city from the various parts of ,palestine1 came to ,him1 and ,he was teaching them4 #c4 ,adducunt autem scribae et #c4 ,and the scribes and pharisaei mulierem in ,pharisees bring unto him a adulterio deprehensam3 et woman taken in adultery2 and statuerunt eam in medio4 they set her in the midst1 #c4 ,while ,jesus was engaged in teaching the people1 the ,pharisees bring to him a woman who had been caught in adultery1 99in the very act991 as we learn from the ,greek of verse #d4 #d4 ,et dixerunt ei3 ,magister1 #d4 ,and said to him3 ,master1 haec mulier modo deprehensa this woman was even now taken est in adulterio4 in adultery4 #e4 ,in lege autem ,moyses #e4 ,now ,moses in the law mandavit nobis huiusmodi commanded us to stone such a lapidare4 ,tu ergo quid dicis8 one4 ,but what sayest thou8 #e4 ,it is not stated anywhere in the ,pentateuch that the adulterer and adulteress should be stoned1 but it is1 that they should be put to death 7,lev4 xx4 #aj74 ,doubtless the death was by stoning1 as is indicated in ,ezech4 xvi4 #chdj4 #f4 ,hoc autem dicebant #f4 ,and this they said1 tentantes eum1 ut possent tempting him1 that they might accusare eum4 ,iesus autem accuse him4 ,but ,jesus bowing inclinans se deorsum1 digito himself down1 wrote with his scribebat in terra4 finger on the ground4 #f4 ,they hoped to entrap our ,lord2 for if he acquitted the woman they could charge him with being an adversary of the ,mosaic ,law 7,lev4 xx4 #aj72 while if ,he condemned her to death1 they could charge ,him with defying the ,roman ,law1 which at this time denied to the ,jews the right of inflicting capital punishment 7,john xviii4 #ca74 ,what ,jesus wrote it is impossible to say4 ,probably it was ,his intention to signify by this turning away to something else that ,he wished not to have anything to do with the matter in question4 #g4 ,cum ergo perseverarent #g4 ,when therefore they interrogantes eum1 erexit se1 continued asking him1 he et dixit eis3 ,qui sine peccato lifted up himself and said to est vestrum1 primus in illam them3 ,he that is without sin lapidem mittat4 among you1 let him first cast a stone at her4 #g4 99,let him first cast a stone at her499 ,the deep wisdom of this answer gave them no ground for charging ,him with opposition to any law1 and at the same time referred them to their own guilty consciences4 ,he does not say that sinners may not be punished by sinners1 but implies that it was not seemly that they who were guilty of the same or greater sins should be the accusers of the poor wretch who stood before them4 #h4 ,et iterum se inclinans1 #h4 ,and again stooping down1 he scribebat in terra4 wrote on the ground4 #h4 ,having shamed them by this appeal to the tribunal of their conscience1 ,he again stooped down to write1 probably to afford them an opportunity to depart4 #i4 ,audientes autem unus post #i4 ,but they hearing this unum exibant1 incipientes a went out one by one1 beginning senioribus3 et remansit solus at the eldest4 ,and ,jesus alone ,iesus1 et mulier in medio remained1 and the woman stans4 standing in the midst4 #aj4 ,erigens autem se ,iesus1 #aj4 ,then ,jesus lifting up dixit ei3 ,mulier1 ubi sunt qui himself1 said to her3 ,woman1 te accusabant8 nemo te where are they that accused condemnavit8 thee8 ,hath no man condemned thee8 #aa4 ,quae dixit3 ,nemo1 ,domine4 #aa4 ,who said3 ,no man1 ,lord4 ,dixit autem ,iesus3 ,nec ego te ,and ,jesus said3 ,neither will ,i condemnabo3 vade1 et iam condemn thee4 ,go1 and now sin amplius noli peccare4 no more4 #aa4 99,neither will ,i condemn thee4 ,go1 and now sin no more499 ,doubtless the treatment of her accusers by ,christ1 and abundant grace poured into her soul1 had already moved the woman's heart to repentance1 and ,christ1 exercising ,his ,divine power1 absolved her from her sin4 ,he did not condemn her1 but1 in telling her to sin no more1 ,he showed that she had done what was wrong1 and warned her as to the future4 ,thus the incident shows the boundless mercy of ,christ for sinners1 ,his hatred of sin1 and1 what ,st4 ,john probably had chiefly before his mind in recording it1 ,christ's ,divine power to forgive sin4 #ab4 ,iterum ergo locutus est #ab4 ,again therefore ,jesus eis ,iesus1 dicens4 ,ego sum lux spoke to them1 saying3 ,i am mundi3 qui sequitur me non the light of the world3 he ambulat in tenebris1 sed that followeth me1 walketh not habebit lumen vitae4 in darkness1 but shall have the light of life4 #ab4 ,we do not know whether this is a new discourse1 or only a continuation of that referred to above in verse #b4 ,on ,christ's words here recorded1 see above on i4 #e4 ,they follow ,christ1 who believe in ,him1 and obey ,him4 #ac4 ,dixerunt ergo ei #ac4 ,the ,pharisees therefore pharisaei3 ,tu de teipso said to him3 ,thou givest testimonium perhibes3 testimony of thyself3 thy testimonium tuum non est testimony is not true4 verum4 #ac4 99,thy testimony is not true992 that is to say1 is not juridical1 such as ought to be accepted4 #ad4 ,respondit ,iesus1 et dixit #ad4 ,jesus answered1 and said eis3 ,et si ego testimonium to them3 ,although ,i give perhibeo de meipso1 verum est testimony of myself1 my testimonium meum3 quia scio testimony is true3 ,for ,i know unde veni1 et quo vado3 vos whence ,i came1 and whither ,i autem nescitis unde venio1 aut go3 but you know not whence ,i quo vado4 come1 or whither ,i go4 #ad4 ,christ's answer is3 though ,i bear testimony of ,myself1 ,my testimony should be accepted1 because ,i am ,god 7,i know whence ,i came1 and whither ,i go72 selfinterest and selflove can have no influence on ,me1 so as to warp ,my judgment or weaken ,my testimony4 #ae4 ,vos secundum carnem #ae4 ,you judge according to the iudicatis3 ego non iudico flesh3 ,i judge not any man4 quemquam3 #ae4 99,you judge according to the flesh992 i4e41 according to appearances1 as though ,i were a mere man2 or1 more probably1 according to your carnal ideas 7,rom4 viii4 #df72 thinking ,me an impostor1 you condemn ,me4 99,i judge not any man499 ,the sense is that ,christ at ,his first coming1 condemned no one1 for it is of the judgment of condemnation there is question1 according to what seems the most probable view4 ,compare iii4 #ag2 xii4 #dg4 #af4 ,et si iudico ego1 iudicium #af4 ,and if ,i do judge1 my meum verum est1 quia solus non judgment is true3 because ,i am sum3 sed ego1 et qui misit me1 not alone1 but ,i and the ,pater4 ,father that sent me4 #af4 ,the meaning is3 if ,i did judge1 ,my judgment would be just1 because not the judgment of a mere man1 but identical with the judgment of ,my ,father4 ,see x4 #cj2 xiv4 #aj4 #ag4 ,et in lege vestra scriptum #ag4 ,and in your law it is est1 quia duorum hominum written1 that the testimony of testimonium verum est4 two men is true4 #ag4 444 1 indicate the transition in which ,he passes from speaking of condemnation to speak of ,his testimony4 ,your law1 ,he says1 requires and is satisfied with two ,witnesses 7,deut4 xvii4 #f74 #ah4 ,ego sum qui testimonium #ah4 ,i am one that give perhibeo de meipso3 et testimony of myself3 and the testimonium perhibet de me1 ,father that sent me1 giveth qui misit me1 ,pater4 testimony of me4 #ah4 ,now1 two bear testimony to ,me4 ,two ,persons bore testimony that the man ,christ1 who spoke to the ,jews1 was ,god4 ,the ,son ,himself1 as ,god bore this testimony by word and work1 and the ,father by the miracles that ,he gave the ,son to perform 7v4 #cf74 #ai4 ,dicebant ergo ei3 ,ubi est #ai4 ,they said therefore to ,pater tuus8 ,respondit ,iesus3 him3 ,where is thy ,father8 ,neque me scitis1 neque ,patrem ,jesus answered3 ,neither me do meum3 si me sciretis forsitan you know1 nor my ,father3 if et ,patrem meum sciretis4 you did know me1 perhaps you would know my ,father also4 #ai4 ,to their question ,jesus answers3 99,neither me do you know1 nor my ,father994 ,the sense is3 ,you know not who ,i am1 that ,i am ,god2 if you knew and recognised ,me to be ,god1 you would also know who ,my ,father is1 that ,he must be ,god2 and thus you would know the answer to your question1 since ,god dwells in heaven4 ,on the use of 8forsitan10 see above on iv4 #aj4 #bj4 ,haec verba locutus est #bj4 ,these words ,jesus spoke in ,iesus in gazophylacio1 docens the treasury1 teaching in the in templo3 et nemo apprehendit temple3 and no man laid hands eum1 quia necdum venerat hora on him1 because his hour was eius4 not yet come4 #bj4 ,the ,greek word translated by 8treasury0 is 1 derived from the ,persian gaza 7money71 and 7to guard74 ,this treasury was a chest or safe for holding money 7see ,luke xxi4 #a71 but by metonymy the name was given to the cloister in which it stood4 ,this cloister was in the court of the women4 ,see above on ii4 #ad4 #ba4 ,dixit ergo iterum eis #ba4 ,again therefore ,jesus said ,iesus3 ,ego vado1 et quaeretis to them3 ,i go1 and you shall me1 et in peccato vestro seek me1 and you shall die in moriemini4 ,quo ego vado1 vos your sin4 ,whither ,i go1 you non potestis venire8 cannot come4 #ba4 ,it is doubtful whether this is a continuation of the preceding1 or a new discourse4 ,for the meaning of the verse1 see above on vii4 #cd4 ,the particular sin referred to here is infidelity2 but dying in infidelity1 meant dying in many sins besides2 and hence the plural sins1 is used in verse #bd4 #bb4 ,dicebant ergo ,iudaei3 #bb4 ,the ,jews therefore said3 ,numquid interficiet ,will he kill himself1 because semetipsum1 quia dixit3 ,quo he said3 ,whither ,i go1 you ego vado1 vos non potestis cannot come8 venire8 #bb4 ,josephus 7,de ,bello ,jud41 iii4 #h1 #e7 tells us that the ,pharisees believed that the lowest depths of hell are reserved for suicides4 ,the words of this verse may refer to that superstition2 as if they said3 does ,he mean to go into the depths of hell1 where we the children of ,abraham cannot1 of course1 follow ,him8 ,but the more simple explanation is3 ,he cannot escape from us wherever ,he may go on this earth4 ,does ,he then mean to take ,his own life1 that so ,he may be out of our reach8 #bc4 ,et dicebat eis3 ,vos de #bc4 ,and he said to them3 ,you deorsum estis1 ego de supernis are from beneath1 ,i am from sum4 ,vos de mundo hoc estis1 above4 ,you are of this world1 ego non sum de hoc mundo4 ,i am not of this world4 #bc4 ,taking no notice of what had just been said1 ,jesus proceeds in ,his discourse4 99,you991 ,he says1 99are from beneath1 ,i am from above99 7see iii4 #ca72 i4e41 you are earthly in origin and nature1 ,i am of heaven2 moreover1 you are earthly in sentiment1 you belong to the wicked world 7see xv4 #ai71 ,i do not belong to it4 ,thus ,he shows them there is a twofold difference between ,him and them2 and unless by the supernatural principle of faith they are lifted above their nature1 and taken out of the wicked world1 they shall die in their sins1 and shall never here or hereafter be able to follow whither ,he goeth4 ,instead of peccato 7,vulg47 in the end of verse #bd1 read peccatis4 99,for if you believe not that ,i am he499 8,he0 is not represented in the ,greek or ,latin text1 and ought not to stand in the ,english4 ,the predicate may be purposely suppressed in order to leave the meaning1 which was still sufficiently intelligible1 obscure1 and thus afford no opportunity to ,his enemies of charging ,him with blasphemy4 #bd4 ,dixi ergo vobis quia #bd4 ,therefore ,i said to you1 moriemini in peccatis vestris3 that you shall die in your si enim non credideritis quia sins4 ,for if you believe not ego sum1 moriemini in peccato that ,i am he1 you shall die in vestro4 your sin4 #be4 ,dicebant ergo ei3 ,tu quis #be4 ,they said therefore to es8 ,dixit eis ,iesus3 him3 ,who art thou8 ,jesus said ,principium1 qui et loquor to them3 ,the beginning1 who vobis4 also speak unto you4 #be4 ,this is a very obscure verse4 ,christ had just spoken of faith in ,himself2 but in ,himself under what aspect ,he had not defined2 and now in the hope of evoking an answer for which they could punish ,him1 they ask3 99,who art thou899 ,his answer is purposely obscure4 ,it is according to the ,greek text1 7or 7 2 which is rendered in the ,vulgate3 ,principium qui et loquor vobis1 and in our ,rheims version3 99,the beginning1 who also speak unto you994 ,about the meaning of this answer there is a great diversity opinion4 ,some take the words affirmatively1 others interrogatively2 some understand as a substantive1 others as an adverb2 some regard as a relative 7that which71 others as an interrogative 7how or why87 and others again as a conjunction1 7for1 or1 because74 ,the ,vulgate translator may have read 7who7 instead of 1 or 2 or possibly 8,qui et0 of our ,vulgate is a corruption of 8quia10 which is found in the oldest ,vulgate ,,mss4 ,the objection against the ,vulgate and ,english translations is that while is an accusative1 they seem to understand it as a nominative4 ,nor can it be replied1 that it is attracted into the accusative case of the relative which follows2 for1 apart from the fact that there is no other instance of such attraction in ,st4 ,john1 the explanation is inadmissible here1 inasmuch as these translations understand the relative not as an accusative1 but as a nominative4 ,a better defence is that of ,st4 ,augustine1 who would supply some such words as3 8,believe ,me to be10 before the sentence1 thus making principium the accusative after esse3 ,believe ,me to be the beginning1 c4 7#b7 ,others1 understanding in the same way as the preceding opinion1 take as a relative1 and render3 ,i am the beginning1 that which ,i also declare unto you4 ,here there is room for attraction1 since the relative is now taken as an accusative2 but against such attraction is the usage of ,st4 ,john1 as already stated4 7#c7 ,others1 taking as an adverb 7from the beginning71 render3 ,i am from the beginning1 from eternity1 what ,i even declare unto you4 ,but it is objected to this view that is not found elsewhere in ,sacred ,scripture in this sense1 and moreover that the verb 7to discuss with1 to converse7 is wrongly taken to be equivalent to 7to declare74 ,to this latter point1 however1 it is replied that the two verbs are frequently interchanged in later ,greek4 7#d7 ,others thus3 ,even that which ,i have also spoken to you from the beginning47#fh7 ,but this view is open to the same objections as the preceding4 7#e7 ,others again3 ,essentially 7or1 in very deed7 that which ,i speak unto you4 ,so ,alford4 7#f7 ,others3 ,on the whole1 why do ,i even speak with you8 ,so ,st4 ,chrys41 ,corluy1 c4 7#g7 ,others3 ,absolutely1 or most certainly1 that which ,i also tell you4 ,so ,beel41 ,kuin1 c4 is thus taken as equivalent to omnino1 for which sense ,beelen quotes several classical writers4 ,we prefer the sixth and seventh opinions2 but rather the seventh1 since it supposes ,christ to answer their question1 though in language purposely obscure4 ,in the sixth opinion1 ,christ vouchsafes no answer to their question1 and we should naturally expect an impatient interruption from them immediately after1 were that opinion correct4 #bf4 ,multa habeo de vobis #bf4 ,many things ,i have to loqui1 et iudicare3 sed qui me speak and to judge of you4 ,but misit1 verax est3 et ego quae he that sent me is true2 and audivi ab eo1 haec loquor in the things ,i have heard of mundo4 him1 these same ,i speak in the world4 #bf4 ,some explain thus3 ,i have many things to say of you1 and to condemn in you1 but with this only will ,i charge you now1 namely1 that you are guilty of incredulity1 since ,he who sent ,me is true 7truthful71 and ,i speak ,his words1 and yet you refuse to believe in ,me4 ,but the ellipsis here is not sufficiently obvious2 and1 hence1 we prefer to understand thus3 ,i have many things1 c41 but ,my judgments will be just1 and such as cannot be gainsaid4 #bg4 ,et non cognoverunt quia #bg4 ,and they understood not ,patrem eius dicebat ,deum4 that he called ,god his father4 #bg4 ,the ,greek is3 ,they knew not that ,he spoke to them of the ,father4 #bh4 ,dixit ergo eis ,iesus3 ,cum #bh4 ,jesus therefore said to exaltaveritis ,filium hominis1 them3 ,when you shall have tunc cognoscetis quia ego sum1 lifted up the son of man1 then et a meipso facio nihil1 sed shall you know that ,i am he1 sicut docuit me ,pater1 haec and that ,i do nothing of loquor3 myself1 but as the ,father hath taught me1 these things ,i speak4 #bh4 99,lifted up499 ,the reference is to ,christ's crucifixion as is clear from xii4 #cb1 #cc4 ,the substance of ,christ's prediction is1 that after ,his death they will come to recognise ,him as ,god4 ,we know how truly this prediction was fulfilled1 not merely in the centurion and his soldiers 7,matt4 xxvii4 #ed71 and in the crowd that returned from ,calvary1 striking their breasts 7,luke xxiii4 #dh71 but all along from that time through the preaching of the ,apostles4 ,on the ,father's teaching the ,son1 see above on v4 #ai1 #bj4 #bi4 ,et qui me misit1 mecum est #bi4 ,and he that sent me is et non reliquit me solum1 quia with me1 and he hath not left ego quae placita sunt ei1 me alone3 for ,i do always the facio semper4 things that please him4 #bi4 99,for499 8,the word seems to be used as in ,luke vii4 #dg1 to indicate the sign of the truth of the statement made1 and not to give the ground of the fact stated0 7,westc474 #cj4 ,haec illo loquente1 multi #cj4 ,when he spoke these crediderunt in eum4 things1 many believed in him4 #ca4 ,dicebat ergo ,iesus ad eos1 #ca4 ,then ,jesus said to those qui crediderunt ei ,iudaeos3 ,si ,jews who believed him3 ,if you vos manseritis in sermone meo1 continue in my word1 you shall vere discipuli mei eritis3 be my disciples indeed4 #ca4 ,christ here lays down the test by which ,his disciples are to be known4 ,it is only when we accept ,his words1 and conform our works thereto1 that we can be truly said to be ,his disciples4 #cb4 ,et cognoscetis veritatem1 #cb4 ,and you shall know the et veritas liberabit vos4 truth1 and the truth shall make you free4 #cb4 99,the truth992 i4e41 the whole body of revelation4 #cc4 ,responderunt ei3 ,semen #cc4 ,they answered him3 ,we are ,abrahae sumus1 et nemini the seed of ,abraham1 and we servivimus unquam3 quomodo tu have never been slaves to any dicis3 ,liberi eritis8 man3 how sayest thou3 ,you shall be free8 #cd4 ,respondit eis ,iesus3 ,amen1 #cd4 ,jesus answered them3 ,amen1 amen dico vobis3 quia omnis amen1 ,i say unto you1 that qui facit peccatum1 servus est whosoever committeth sin1 is peccati3 the servant of sin4 #ce4 ,servus autem non manet in #ce4 ,now the servant abideth domo in aeternum3 filius autem not in the house for ever3 but manet in aeternum3 the son abideth for ever3 #cf4 ,si ergo vos filius #cf4 ,if therefore the son shall liberaverit1 vere liberi make you free1 you shall be eritis4 free indeed4 #cccf4 ,to ,christ's promise that the truth should make them free1 some of the crowd who remained incredulous1 replied that they were never slaves1 to which ,christ makes answer that they are the slaves of sin3 and only when the ,son of ,god shall free them1 shall they be truly free4 ,verse #ce is an illustration drawn from ordinary life4 ,as slaves who displease their masters may be sold1 or expelled from the household1 so you who1 instead of serving ,god1 are the slaves of sin1 are1 and shall remain1 excluded from the household of ,god here and hereafter4 #cg4 ,scio quia filii ,abrahae #cg4 ,i know that you are the estis3 sed quaeritis me children of ,abraham3 but you interficere1 quia sermo meus seek to kill me1 because my non capit in vobis4 word hath no place in you4 #ch4 ,ego quod vidi apud ,patrem #ch4 ,i speak that which ,i have meum loquor1 et vos quae seen with my ,father3 and you vidistis apud patrem vestrum1 do the things that you have facitis4 seen with your father4 #ch4 99,your father992 i4e41 the devil 7see verse #dd74 ,others understand as an imperative2 do then the works which you have seen with your father 7,abraham74 ,but since the following verse proves that the ,jews understood ,christ to speak of another father than ,abraham1 for this reason1 and because of verse #dd1 the first interpretation is preferable4 ,the sense then is3 ,you do the works that you have learned from your father the devil4 #ci4 ,responderunt1 et dixerunt #ci4 ,they answered1 and said to ei3 ,pater noster ,abraham est4 him3 ,abraham is our father4 ,dicit eis ,iesus3 ,si filii ,jesus saith to them3 ,if you be ,abrahae estis1 opera ,abrahae the children of ,abraham1 do facite4 the works of ,abraham4 #ci4 99,if you be the children of ,abraham1 do the works of ,abraham499 ,the ,greek is3 ,if you were the 7true7 children of ,abraham1 you would do the works of ,abraham4 #dj4 ,nunc autem quaeritis me #dj4 ,but now you seek to kill interficere1 hominem qui me1 a man who have spoken the veritatem vobis locutus sum1 truth to you1 which ,i have quam audivi a ,deo3 hoc ,abraham heard of ,god4 ,this ,abraham did non fecit4 not4 #da4 ,vos facitis opera patris #da4 ,you do the works of your vestri4 ,dixerunt itaque ei3 father4 ,they said therefore to ,nos ex fornicatione non sumus him3 ,we are not born of nati3 unum patrem habemus fornication3 we have one ,deum4 ,father even ,god4 #db4 ,dixit ergo eis ,iesus3 ,si #db4 ,jesus therefore said to ,deus pater vester esset1 them3 ,if ,god were your father1 diligeretis utique me3 ego you would indeed love me4 ,for enim ex ,deo processi1 et veni3 from ,god ,i proceeded1 and neque enim a me ipso veni1 sed came3 for ,i came not of ille me misit4 myself1 but he sent me4 #da1 #db4 ,understanding ,christ to mean that they were not true ,jews1 but idolaters 7 being frequently used of idolatry in the ,bible2 e4g41 ,ezech4 xvi4 #ae1 foll42 see ii4 #d1 #e171 they protest that they are not idolaters1 and that they worship but one ,god4 ,to this ,christ replies1 that if they were true children of ,god1 they would love ,himself4 99,i proceeded and came991 denote respectively the eternal generation1 and mission in time4 #dc4 ,quare loquelam meam non #dc4 ,why do you not know my cognoscitis8 ,quia non potestis speech8 ,because you cannot audire sermonem meum4 hear my word4 #dc4 ,the sense is3 why do you not understand ,my discourses 77 on this and on other occasions8 ,the reason is1 because you cannot1 you will not1 receive ,my doctrine 774 ,what we do not desire to hear1 we are slow to understand4 ,christ's teaching1 so opposed to flesh and blood1 so much at variance with all that the ,jews had hoped for from their ,messias1 they were very unwilling to accept4 8,ideo audire non poterant1 quia corrigi credendo nolebant0 7,st4 ,august474 #dd4 ,vos ex patre diabolo #dd4 ,you are of your father estis3 et desideria patris the devil1 and the desires of vestri vultis facere4 ,ille your father you will do4 ,he homicida erat ab initio1 et in was a murderer from the veritate non stetit3 quia non beginning1 and he stood not in est veritas in eo3 cum the truth2 because truth is loquitur mendacium1 ex not in him4 ,when he speaketh a propriis loquitur1 quia mendax lie1 he speaketh of his own3 est1 et pater eius4 for he is a liar1 and the father thereof4 #dd4 ,at last ,he plainly tells them who their father is4 99,he was a murderer from the beginning991 for he tempted ,eve1 and thus brought death upon the human race1 and he prompted ,cain to slay ,abel4 99,and he stood not in the truth992 or rather1 he standeth not in the truth 7the perfect of this verb having a present signification4 ,see ,winer1 ,gr4 ,gram4 ,n4 ,t41 p4 #cdb7fi771 because there is no truth in his nature4 ,st4 ,augustine argued from this verse to prove the fall of the rebel angels3 8,ergo in veritate fuit1 sed non stando cecidit1 et de veritate lapsus est40 ,but the conclusion is not warranted by this verse1 for the true meaning of 1 and the reason given by our ,lord for the devil's not standing in the truth--namely1 because truth is not in him1 show that there is no reference to the devil as he was before the fall1 but only to his nature and methods since4 99,of his own991 i4e41 in accordance with his nature4 99,the father thereof991 namely1 of lying4 ,we thus1 with ,beelen1 refer 7ejus7 to 7understood74 81 scil4 quae vox sumi debet ex antegressa in qua veluti continetur0 7,gr4 ,gram4 ,n4 ,t41 page #ajd74 #de4 ,ego autem si veritatem #de4 ,but if ,i say the truth1 dico1 non creditis mihi4 you believe me not4 #de4 ,instead of 8si0 7,vulg47 the ,greek has 7quia73 because ,i speak the truth4 #df4 ,quis ex vobis arguet me de #df4 ,which of you shall peccato8 ,si veritatem dico convince me of sin8 ,if ,i say vobis1 quare non creditis the truth to you1 why do you mihi8 not believe me8 #df4 ,christ appeals to ,his integrity of character and innocence of life2 as if ,he said3 it cannot be ,my life that prevents you from believing3 so that if ,my doctrine is true1 you have no excuse4 #dg4 ,qui ex ,deo est1 verba ,dei #dg4 ,he that is of ,god1 heareth audit4 ,propterea vos non the words of ,god4 ,therefore auditis1 quia ex ,deo non you hear them not1 because you estis4 are not of ,god4 #dg4 8,he assigns the cause of their not believing or obeying ,his words1 viz41 because they are not of ,god4 ,they are not children of ,god1 sharers in ,his spirit2 but rather children of the devil1 filled with his spirit0 7,m',evilly74 #dh4 ,responderunt ergo ,iudaei1 #dh4 ,the ,jews therefore et dixerunt ei3 ,nonne bene answered and said to him3 ,do dicimus nos quia ,samaritanus not we say well that thou art es tu1 et daemonium habes8 a ,samaritan1 and hast a devil8 #di4 ,respondit ,iesus3 ,ego #di4 ,jesus answered3 ,i have not daemonium non habeo3 sed a devil2 but ,i honour my honorifico ,patrem meum1 et vos ,father1 and you have inhonorastis me4 dishonoured me4 #dh1 #di4 ,they say to ,him that ,he is a ,samaritan1 and has a devil4 ,the first charge ,he passes over as unworthy of notice2 to the second ,he replies that1 so far from having a devil1 ,he honours ,his ,father1 while they dishonour ,himself4 ,on account of ,his language1 strange to them1 and ,his earnest fervour1 they say that ,he is possessed2 and ,he replies that ,his words and manner are due to the fact that ,he is seeking the glory of ,his ,father4 #ej4 ,ego autem non quaero #ej4 ,but ,i seek not my own gloriam meam3 est qui quaerat1 glory3 there is one that et iudicet4 seeketh and judgeth4 #ej4 ,but though you dishonour 7the ,greek has the present in end of #di7 ,me1 ,i will not seek to avenge the dishonour2 the ,father will avenge it4 ,see ,deut4 xviii4 #ai4 #ea4 ,amen1 amen dico vobis3 si #ea4 ,amen1 amen1 ,i say to you3 quis sermonem meum servaverit1 ,if any man keep my word1 he mortem non videbit in shall not see death for ever4 aeternum4 #ea4 ,in verse #cb1 ,he promised freedom1 now ,he promises immortality1 to those that hearken to ,his words4 #eb4 ,dixerunt ergo ,iudaei3 ,nunc #eb4 ,the ,jews therefore said3 cognovimus quia daemonium ,now we know that thou hast a habes4 ,abraham mortuus est1 et devil4 ,abraham is dead1 and prophetae3 et tu dicis3 ,si the prophets3 and thou sayest3 quis sermonem meum servaverit1 ,if any man keep my word he non gustabit mortem in shall not taste death for aeternum4 ever4 #ec4 ,numquid tu maior es patre #ec4 ,art thou greater than our nostro ,abraham1 qui mortuus father ,abraham1 who is dead8 est8 et prophetae mortui sunt4 and the prophets are dead4 ,quem teipsum facis8 ,whom dost thou make thyself8 #eb1 #ec4 ,the ,jews accuse ,him of preferring ,himself to ,abraham and the prophets1 to which ,he replies-- #ed4 ,respondit ,iesus3 ,si ego #ed4 ,jesus answered3 ,if ,i glorifico1 meipsum1 gloria mea glorify myself1 my glory is nihil est3 est ,pater meus1 qui nothing4 ,it is my ,father that glorificat me1 quem vos glorifieth me1 of whom you say dicitis quia ,deus vester est4 that he is your ,god4 #ed4 ,if ,i glorify ,myself1 let it go for nought2 it is ,my ,father1 c4 #ee4 ,et non cognovistis eum4 #ee4 ,and you have not known ,ego autem novi eum3 et si him1 but ,i know him4 ,and if ,i dixero quia non scio eum1 ero shall say that ,i know him not1 similis vobis1 mendax4 ,sed ,i shall be like to you1 a scio eum1 et sermonem eius liar4 ,but ,i do know him1 and servo4 do keep his word4 #ee4 ,the ,jews knew not the ,father as the ,father of ,christ2 moreover1 they knew ,him not at all with a practical knowledge so as to serve ,him4 #ef4 ,abraham pater vester #ef4 ,abraham your father exultavit ut videret diem rejoiced that he might see my meum3 vidit1 et gavisus est4 day3 he saw it1 and was glad4 #ef4 99,abraham your father rejoiced991 c4 ,he leaves it to be inferred that ,he1 being the object of ,abraham's hope and joy1 is greater than ,abraham1 and still not opposed to him4 ,our ,lord's day here is not the eternal existence of the ,son1 nor the day of ,his death1 nor ,himself1 the daystar of justice1 but the day for which all the ancient just had so long prayed and sighed3 8drop down dew1 ye heavens1 from above1 and let the clouds rain the just0 7,is4 xlv4 #h71 the day or time of ,christ's mortal life on earth4 99,rejoiced that he might see99 7 74 ,most probably the meaning is1 that ,abraham1 after ,god had revealed to him that the ,messias was to be born of his seed1 hoped and yearned in joyful confidence that he might see ,christ on earth4 99,he saw it1 and was glad499 ,it would seem from these words that ,abraham saw in the way in which he had yearned to see4 ,and since he cannot have yearned to see ,christ's day merely by faith1 for he already saw it by faith2 hence there must be question here of some other vision4 ,mald41 ,a ,lap41 and most commentators hold that ,abraham's mental vision was elevated by ,god1 so that from limbo he saw and knew that ,christ was on earth just as the angels and saints in heaven know what happens on earth and in hell4 ,the aorist tenses in the ,greek 7 71 with their past definite signification1 are not easily reconciled with this view1 and hence others prefer to suppose that there is reference to some very special revelation made to ,abraham during his life on earth1 in which he saw with something more than the vision of ordinary faith the time and various circumstances of ,christ's mortal life 7compare ,heb4 xi4 #ac74 #eg4 ,dixerunt ergo ,iudaei ad #eg4 ,the ,jews therefore said to eum3 ,quinquaginta annos nondum him3 ,thou art not yet fifty habes1 et ,abraham vidisti8 years old1 and hast thou seen ,abraham8 #eg4 ,in saying ,christ was not yet fifty years of age1 they take an age about which there could be no dispute1 as if they said3 at the very outside ,thou art not yet fifty years old1 and hast ,thou seen ,abraham8 ,the common opinion is that ,christ died in his thirtyfourth year1 though1 strange to say1 ,st4 ,irenus held the singular view that he lived to be fifty4 7,iren41 ,adv4 ,haer41 ii4 #ci1 #dj47 #eh4 ,dixit eis ,iesus3 ,amen1 #eh4 ,jesus said to them3 ,amen1 amen dico vobis1 antequam amen1 ,i say to you1 before ,abraham fieret1 ego sum4 ,abraham was made1 ,i am4 #eh4 ,in verse #ef1 ,he spoke of the day of ,his mortal life1 now ,he declares ,his eternity4 99,amen1 amen1 ,i say to you1 before ,abraham was made99 71 came into being71 99,i am99 7 74 #ei4 ,tulerunt ergo lapides1 ut #ei4 ,they took up stones iacerent in eum4 ,iesus autem therefore to cast at him4 ,but abscondit se1 et exivit de ,jesus hid himself1 and went templo4 out of the temple4 #ei4 ,understanding ,him to claim to be eternal1 as ,he really did1 they took up stones to stone ,him1 the ,law commanding that a blasphemer1 as they accounted ,him1 should be stoned 7,lev4 xxiv4 #af74 ,but ,jesus hid ,himself1 most probably rendered ,himself invisible1 and thus passed out of the temple1 showing us that it is sometimes advisable1 and conducive to the greater glory of ,god1 that we should flee from danger1 even when we are persecuted for ,god's sake4 ,many ancient authorities add at the end of this verse3 8,and going through the midst of them went ,his way1 and so passed by20 but more probably the words are a gloss4 ,,chapter ,,ix4 #ag4 99,jesus cures a man born blind499 #hac4 99,comments of the man's neighbours1 who bring him to the ,pharisees499 #ad4 99,it was on the ,sabbath day the cure was wrought499 #aebc4 99,interview between the man and the ,pharisees4 ,they refuse to believe that he had been blind1 and summon his parents in order to ascertain the truth4 ,the parents declare that he had indeed been born blind499 #bdcd4 99,again therefore the ,pharisees interrogate the man himself1 and at length1 wincing under his remarks and indignant with him for his favourable opinion of ,jesus1 they expel him from their assembly499 #cech4 99,jesus finds him1 and now illumines the darkness of his soul499 #cida4 99,the blindness of the ,pharisees499 #a4 ,et praeteriens ,iesus vidit #a4 ,and ,jesus passing by1 saw a hominem caecum a nativitate3 man who was blind from his birth4 #a4 ,some think that the events about to be narrated occurred shortly after ,christ left the temple 7viii4 #ei7 and had been rejoined by ,his disciples1 who are supposed to have left when ,he disappeared4 ,this view seems to us more probable than that which places the events about to be narrated on a different day from those referred to in the close of the preceding chapter4 ,when we are told that ,jesus went out of the temple 7viii4 #ei71 and passing by1 saw a man blind from his birth1 the natural inference is1 that the ,evangelist is speaking of ,christ's passing along after ,he left the temple4 ,this view is confirmed too by the fact1 that 99,jesus99 should not be read in this verse1 being spurious according to all critics1 but must be supplied from the preceding chapter4 ,the man was 99blind from his birth991 so that it was no mere passing affection of the eyes1 from which he suffered2 and thus the miracle was the more striking4 #b4 ,et interrogaverunt eum #b4 ,and his disciples asked discipuli eius3 ,rabbi1 quis him3 ,rabbi1 who hath sinned1 peccavit1 hic1 aut parentes this man1 or his parents1 that eius1 ut caecus nasceretur8 he should be born blind8 #b4 ,how the disciples knew the man had been 99born blind991 we are not told4 ,to excite greater compassion1 and probably to obtain alms1 he may have been himself proclaiming the fact4 ,it was reasonable enough that the disciples should think of the sins of the man's parents as the reason why he was born blind1 for ,god ,himself tells us that ,he is 8jealous1 visiting the iniquities of the fathers upon the children unto the third and fourth generation0 7,exod4 xx4 #e74 ,and we know that ,david was punished by the death of his child 7#b ,kings xii4 #ad74 ,but why should the disciples imagine that the man might have been born blind on account of his own sins8 ,some think that the disciples may have been imbued with the false notions of the ,jews regarding the transmigration of souls1 and have thought that this man's soul had sinned in some previous state of existence1 and been therefore imprisoned in a blind body4 ,but it is unlikely that the disciples at this time1 the third year of our ,lord's public life1 were still in such ignorance47#gj7 ,others think that the question means3 was he born blind for some sin which it was foreseen he would commit8 ,others think that the question was hastily put without advertence to its absurdity4 ,others that the meaning is3 was it for his own1 or1 since that is out of the question1 was it for the sin of his parents that this man was born blind8 #c4 ,respondit ,iesus3 ,neque hic #c4 ,jesus answered3 ,neither peccavit1 neque parentes eius3 hath this man sinned1 nor his sed ut manifestentur opera ,dei parents2 but that the works of in illo4 ,god should be made manifest in him4 #c4 ,christ replies that neither the man himself nor his parents had sinned1 so as to explain his blindness--1 as a cause why he should be born blind2 but his blindness was ordained1 or at least permitted1 for the sake of the miracle which ,christ was now about to work4 #d4 ,me oportet operari opera #d4 ,i must work the works of eius qui misit me1 donec dies him that sent me1 whilst it is est3 venit nox1 quando nemo day3 the night cometh when no potest operari4 man can work4 #d4 99,day99 is here the span of ,christ's mortal life3 99night99 the time after death1 when ,christ was no longer to perform works visibly before men4 ,of course1 as ,god1 ,christ still works1 8sustaining all things by the word of ,his power0 7,heb4 i4 #c71 but of this ,divine operation there is no question here4 #e4 ,quamdiu sum in mundo1 lux #e4 ,as long as ,i am in the sum mundi4 world1 ,i am the light of the world4 #e4 99,the light499 ,see i4 #d1 #e4 ,christ was the spiritual light1 and as a symbol and proof of ,his office of spiritual lightgiver1 ,he was now about to open the eyes of the blind man to the light of day4 #f4 ,haec cum dixisset1 exspuit #f4 ,when he had said these in terram1 et fecit lutum ex things1 he spat on the ground1 sputo1 et linivit lutum super and made clay of the spittle1 oculos eius4 and spread the clay upon his eyes4 #f4 99,he spat on the ground499 ,of course such ceremonies as that here recorded were wholly unnecessary to ,christ for effecting the cure4 ,why ,he sometimes used them it is hard to say2 perhaps to help to excite the faith of those who were being cured4 8,those who impiously jeer at the use of ceremonies1 and material elements in connection with spiritual effects1 which they symbolize1 have a clear refutation in this action1 and several similar actions on the part of our ,divine ,redeemer for similar effects 7,mark vii4 #cc2 viii4 #bc740 7,mc,evilly74 #g4 ,et dixit ei3 ,vade1 lava in #g4 ,and said to him3 ,go1 wash natatoria ,siloe 7quod in the pool of ,siloe1 which is interpretatur ,missus74 ,abiit interpreted1 ,sent4 ,he went ergo1 et lavit1 et venit therefore1 and washed1 and he videns4 came seeing4 #g4 ,st4 ,john interprets for his readers the ,hebrew name 77 of the pool4 ,some have regarded the interpretation as the gloss of a copyist or interpreter2 but there is practically no authority for doubting that it was written by ,st4 ,john4 ,doubtless the pool bore this name for some mystic reason2 by the natural salubrity of its waters1 or by a supernatural virtue1 like ,bethesda 7v4 #b71 it may have typified ,him who was sent from ,god to heal men4 ,the pool which still retains its old name ,birket ,silwan1 is one of the few undisputed sites at ,jerusalem4 ,st4 ,jerome speaks of the spring which supplied it as situated at the foot of ,mount ,sion1 and mentions also the intermittent character of the spring4 ,see ,isaiah viii4 #f4 ,in another place ,st4 ,jerome speaks of ,siloe as situated at 8the foot of ,mount ,moria10 so that there is no reason for doubting that the pool was situated in the valley called ,tyropaeon1 which separated ,mount ,sion from ,mount ,moria1 just where ,birket ,silwan is still to be seen4 ,see also ,josephus1 ,bella ,jud41 v4 #d4 #a4 ,the blind man journeying towards the pool1 with clay upon his eyes1 must have attracted the attention of many1 and thus helped to make the miracle more public4 ,that one born blind1 and accustomed to move about ,jerusalem1 would be able to find his way to the pool1 there is no reason to doubt2 in any case there need be no difficulty raised on this point1 as he could probably have readily found some one willing to guide him4 #h4 ,itaque vicini1 et qui #h4 ,the neighbours therefore1 viderant eum prius quia and they who had seen him mendicus erat1 dicebant3 ,nonne before that he was a beggar1 hic est qui sedebat et said3 ,is not this he that sat1 mendicabat8 ,alii dicebant3 and begged8 ,some said3 ,this is ,quia hic est4 he4 #i4 ,alii autem3 ,nequaquam1 sed #i4 ,but others said3 ,no1 but similis est ei4 ,ille vero he is like him4 ,but he said3 ,i dicebat3 ,quia ego sum4 am he4 #aj4 ,dicebant ergo ei3 ,quomodo #aj4 ,they said therefore to aperti sunt tibi oculi8 him3 ,how were thy eyes opened8 #aa4 ,respondit3 ,ille homo qui #aa4 ,he answered3 ,that man that dicitur ,iesus1 lutum fecit1 et is called ,jesus1 made clay1 unxit oculos meos1 et dixit and anointed my eyes1 and said mihi3 ,vade ad natatoria ,siloe1 to me3 ,go to the pool of et lava1 ,et abii1 et lavi1 et ,siloe1 and wash4 ,and ,i went1 ,i video4 washed1 and ,i see4 #aa4 99,he answered3 ,that man99 7 is the true reading7 99that is called ,jesus499 ,he yet recognises in ,christ only a holy man1 but refers to ,him as one who was well known and much spoken of4 #ab4 ,et dixerunt ei3 ,ubi est #ab4 ,and they said to him3 ille8 ,ait3 ,nescio4 ,where is he8 ,he saith3 ,i know not4 #ac4 ,adducunt eum ad pharisaeos #ac4 ,they bring him that had qui caecus fuerat4 been blind to the ,pharisees4 #ac4 ,why they brought him to the ,pharisees is not certain2 probably in order to have the facts sifted more closely1 and perhaps to have ,christ condemned of violating the ,sabbath 7verse #ad74 #ad4 ,erat autem sabbatum1 #ad4 ,now it was the sabbath quando lutum fecit ,iesus1 et when ,jesus made the clay and aperuit oculos eius4 opened his eyes4 #ae4 ,iterum ergo interrogabant #ae4 ,again therefore the eum pharisaei quomodo ,pharisees asked him1 how he vidisset4 ,ille autem dixit had received his sight4 ,but he eis3 ,lutum mihi posuit super said to them3 ,he put clay upon oculos1 et lavi1 et video4 my eyes1 and ,i washed1 and ,i see4 #af4 ,dicebant ergo ex #af4 ,some therefore of the pharisaeis quidam3 ,non est hic ,pharisees said3 ,this man is homo a ,deo1 qui sabbatum non not of ,god1 who keepeth not custodit4 ,alii autem dicebant3 the sabbath4 ,but others said3 ,quomodo potest homo peccator ,how can a man that is a sinner haec signa facere8 ,et schisma do such miracles8 ,and there erat inter eos4 was a division among them4 #ag4 ,dicunt ergo caeco iterum3 #ag4 ,they say therefore to the ,tu quid dicis de illo qui blind man again3 ,what sayest aperuit oculos tuos8 ,ille thou of him that hath opened autem dixit3 ,quia propheta thy eyes8 ,and he said3 ,he is a est4 prophet4 #af1 #ag4 ,the ,pharisees themselves disagree as to the character of ,christ1 and ask the man who had been cured 7note how he is still spoken of as blind1 just as in the ,blessed ,eucharist 7vi4 #eb7 the flesh of ,christ is spoken of as bread1 not because it is any longer bread1 but because of what it is known to have been shortly before7 what he thought of ,him who cured him4 ,his reply is that ,christ is a prophet 7 without the article71 a man sent by ,god2 not the ,prophet1 for he did not yet recognise ,christ as the ,messias4 #ah4 ,non crediderunt ergo #ah4 ,the ,jews then did not ,iudaei de illo quia caecus believe concerning him1 that fuisset et vidisset1 donec he had been blind and had vocaverunt parentes eius qui received his sight1 until they viderat3 call the parents of him that had received his sight4 #ah4 ,the ,pharisees now doubt the fact of the cure1 and send for the man's parents to inquire if he had indeed been born blind4 #ai4 ,et interrogaverunt eos1 #ai4 ,and asked them1 saying3 ,is dicentes3 ,hic est filius this your son1 who you say was vester1 quem vos dicitis quia born blind8 ,how then doth he caecus natus est8 ,quomodo ergo now see8 nunc videt8 #bj4 ,responderunt eis parentes #bj4 ,his parents answered them eius1 et dixerunt3 ,scimus quia and said3 ,we know that this is hic est filius noster1 et quia our son1 and that he was born caecus natus est3 blind4 #ba4 ,quomodo autem nunc videat1 #ba4 ,but how he now seeth1 we nescimus3 aut quis eius know not3 or who hath opened aperuit oculos1 nos nescimus3 his eyes1 we know not3 ask ipsum interrogate3 aetatem himself2 he is of age1 let him habet1 ipse de se loquatur4 speak for himself4 #aiba4 ,three questions are put to the parents2 to two they reply3 that this is their son1 and that he was born blind2 but to the third they return no answer1 though1 doubtless1 they believed their son's account of the cure4 #bb4 ,haec dixerunt parentes #bb4 ,these things his parents eius1 quoniam timebant said1 because they feared the ,iudaeos3 iam enim ,jews3 ,for the ,jews had already conspiraverant ,iudaei1 ut si agreed among themselves1 that quis eum confiteretur esse if any man should confess him ,christum1 extra synagogam to be ,christ1 he should be put fieret4 out of the synagogue4 #bb4 99,put out of the synagogue992 that is to say1 deprived of all religious intercourse by a sort of excommunication4 #bc4 ,propterea parentes eius #bc4 ,therefore did his parents dixerunt3 ,quia aetatem habet1 say3 ,he is of age1 ask him4 ipsum interrogate4 #bd4 ,vocaverunt ergo rursum #bd4 ,they therefore called the hominem qui fuerat caecus1 et man again that had been blind1 dixerunt ei3 ,da gloriam ,deo3 and said to him3 ,give glory to nos scimus quia hic homo ,god4 ,we know that this man is peccator est4 a sinner4 #bd4 ,the man himself is again interrogated4 ,the words3 99,give glory to ,god99 are a sort of adjuration2 as if they said--remember you are in the presence of ,god1 and speak the truth4 ,see ,jos4 viii4 #ai4 ,and yet while1 pretending to be anxious to hear the truth1 they tried to overawe the poor man by declaring that they are convinced already that ,christ is an impostor and sinner4 #be4 ,dixit ergo eis ille3 ,si #be4 ,he said therefore to them3 peccator est1 nescio3 unum ,if he be a sinner1 ,i know not3 scio1 quia caecus cum essem1 one thing ,i know1 that whereas modo video4 ,i was blind1 now ,i see4 #be4 99,being blind991 4 ,the present part4 is used relatively to the time when he blind4 #bf4 ,dixerunt ergo illi3 ,quid #bf4 ,they said then to him3 fecit tibi3 ,quomodo aperuit ,what did he to thee8 ,how did tibi oculos8 he open thy eyes8 #bg4 ,respondit eis3 ,dixi vobis #bg4 ,he answered them3 ,i have iam1 et audistis3 quid iterum told you already1 and you have vultis audire8 numquid et vos heard3 why would you hear it vultis discipuli eius fieri8 again8 will you also become his disciples8 #bg4 99,you have heard99 7,gr4 1 ,you did not heed74 99,will you also become his disciples899 ,these words are ironical4 ,the man saw that the ,pharisees were hostile to ,jesus1 and his natural gratitude towards his benefactor made him impatient with them4 #bh4 ,maledixerunt ergo ei1 et #bh4 ,they reviled him dixerunt3 ,tu discipulus illius therefore1 and said3 ,be thou sis3 nos autem ,moysi discipuli his disciple2 but we are the sumus4 disciples of ,moses4 #bh4 99,they reviled him99 77 99therefore1 and said3 ,be thou that man's disciple994 #bi4 ,nos scimus quia ,moysi #bi4 ,we know that ,god spoke to locutus est ,deus3 hunc autem ,moses3 but as to this man1 we nescimus unde sit4 know not from whence he is4 #bi4 ,the meaning is3 ,we know not whether this man is sent by ,god or the devil4 #cj4 ,respondit ille homo1 et #cj4 ,the man answered1 and said dixit eis3 ,in hoc enim to them3 ,why herein is a mirabile est quia vos nescitis wonderful thing that you know unde sit1 et aperuit meos not from whence he is1 and he oculos3 hath opened my eyes4 #cj4 99,you99 is emphatic2 you the teachers of ,god's people6 #ca4 ,scimus autem quia #ca4 ,now we know that ,god doth peccatores ,deus non audit3 sed not hear sinners3 but if a man si quis ,dei cultor est1 et be a server of ,god1 and doth voluntatem eius facit1 hunc his will1 him he heareth4 exaudit4 #ca4 99,now we know that ,god doth not hear sinners499 ,these are the words of the blind man1 and we are not bound to hold that they state what is true3 that they were spoken by the man1 the inspired ,evangelist tells us2 and the fact that they were spoken is all that is covered by inspiration4 ,but the words are generally true in the sense in which the context proves they were used4 ,for ,god does not generally hear sinners so as to work miracles at their will2 and this is what the words mean4 ,that ,god never hears the prayers of sinners1 is not stated here1 and is not true4 #cb4 ,a saeculo non est auditum #cb4 ,from the beginning of the quia quis aperuit oculos caeci world it hath not been heard1 nati4 that any man hath opened the eyes of one born blind4 #cc4 ,nisi esset hic a ,deo1 non #cc4 ,unless this man were of poterat facere quidquam4 ,god1 he could not do anything4 #cc4 99,anything992 that is to say1 such as the miracle performed upon me4 #cd4 ,responderunt1 et dixerunt #cd4 ,they answered1 and said to ei3 ,in peccatis natus es him3 ,thou wast wholly born in totus1 et tu doces nos8 ,et sins1 and dost thou teach us8 eiecerunt eum foras4 ,and they cast him out4 #cd4 99,thou wast wholly born in sins991 7totus72 that is to say1 altogether1 entirely1 as thy blindness proves4 ,and dost thou1 steeped from thy birth in sin and ignorance1 presume to teach us1 the sainted doctors of the ,law8 99,and they cast him out499 ,some take the sense to be1 that they excommunicated him1 but the obvious meaning is1 that they drove him from their presence1 wherever it was that they were assembled4 #ce4 ,audivit ,iesus quia #ce4 ,jesus heard that they had eiecerunt eum foras3 et cum cast him out3 and when he had invenisset eum1 dixit ei3 ,tu found him1 he said to him3 credis in ,filium ,dei8 ,dost thou believe in the ,son of ,god8 #ce4 ,christ as ,god knew1 of course1 that the man had been expelled by the ,pharisees2 but ,he waited till ,he heard it as man1 and then went to seek for and reward the poor fellow1 who had so intrepidly defended ,him before them4 ,instead of 99,son of ,god991 some manuscripts of great authority read ,son of ,man2 but it is more probable that the former is the correct reading4 ,we may here remark how ,christ1 who had cured the blindness of the body without requiring faith now asks for faith in ,himself before ,he will dispel the deeper darkness of the soul4 8,qui fecit te sine te1 non justificat te sine te2 fecit nescientem1 justificat volentem0 7,st4 ,aug41 ,serm4 #ae1 de verbis ,apost474 #cf4 ,respondit ille1 et dixit3 #cf4 ,he answered1 and said3 ,who ,quis est1 ,domine1 ut credam in is he1 ,lord1 that ,i may eum8 believe in him8 #cf4 ,probably the man recognised the voice of his benefactor1 whom he had not seen until now1 and he at once shows himself prepared to do what he understands ,christ's question to suggest4 ,he believed that ,christ who had cured him1 and whom he regarded as a prophet1 would not deceive him as to who was really the ,son of ,god4 ,lord 7,gr4 7 ought rather to be rendered 8,sir40 ,it is a term of respect1 but does not at all imply that the man already recognised ,christ to be his ,lord and ,god1 as is clear from the context4 #cg4 ,et dixit ei ,iesus3 ,et #cg4 ,and ,jesus said to him3 vidisti eum1 et qui loquitur ,thou hast both seen him2 and tecum1 ipse est4 it is he that talketh with thee4 #cg4 99,thou hast both seen499 ,the meaning is3 ,thou seest ,him1 the ,greek perfect having here the force of a present4 ,see #a ,john iii4 #f4 ,christ's reference to the man's seeing1 was doubtless designed to stimulate his gratitude1 and help him to faith4 #ch4 ,at ille ait3 ,credo ,domine4 #ch4 ,and he said3 ,i believe1 ,et procidens adoravit eum4 ,lord4 ,and falling down he adored him4 #ch4 ,he 99adored99 ,christ as ,god4 ,though the word 1 which is here rendered 8adored10 does not1 in our opinion1 necessarily imply supreme worship in the ,greek of either the ,old or ,new ,testament17#ga7 still the context here determines it to that meaning4 ,for ,christ had just declared ,himself to be the ,son of ,god1 and it is as such the man worships ,him4 #ci4 ,et dixit ,iesus3 ,in #ci4 ,and ,jesus said3 ,for iudicium ego in hunc mundum judgment ,i am come into this veni3 ut qui non vident world1 that they who see not1 videant1 et qui vident caeci may see3 and they who see1 may fiant4 become blind4 #ci4 99,for judgment ,i am come into this world499 ,the blind man had recovered sight in two senses--bodily and spiritual--and ,christ1 as the occasion naturally suggested1 now goes on to speak of spiritual blindness4 ,christ's words here are not contradictory of iii4 #ag or viii4 #ae1 because here there is question of a different judgment4 ,in those passages there is question of the judgment of condemnation1 for which ,christ did not come at ,his first coming2 here there is question of the judgment of discernment 71 not 71 and for this ,he had come at ,his first coming4 ,the sense of the present passage then is3 ,i am come to separate the good from the bad2 to make known who love ,god1 and who do not2 to show and to effect that those who have been regarded as spiritually blind1 and who1 indeed1 in many cases1 have been so1 may have the eyes of their souls opened to the light of truth1 while those who have been thought1 and who think themselves1 to see 7such as you ,pharisees71 may be shown to be indeed spiritually blind1 and may really become more blind1 by being involved in deeper darkness through their own unbelief4 ,this latter effect--that they should become more blind--was not directly intended by ,christ1 but it was foreseen and permitted1 and this is enough to justify ,christ's expression3 8,that they who see may become blind40 ,compare ,rom4 v4 #bj3 8,now the law entered in that sin might abound40 #dj4 ,et audierunt quidam ex #dj4 ,and some of the ,pharisees1 pharisaeis qui cum ipso erant who were with him1 heard2 and et dixerunt ei3 ,numquid et nos they said unto him3 ,are we caeci sumus8 also blind8 #da4 ,dixit eis ,iesus3 ,si caeci #da4 ,jesus said to them3 ,if you essetis1 non haberetis were blind1 you should not peccatum3 nunc vero dicitis3 have sin3 but now you say3 ,we ,quia videmus4 ,peccatum vestrum see4 ,your sin remaineth4 manet4 #dj1 #da4 ,the ,pharisees ask3 99,are we also blind899 and ,jesus replies3 99,if you were blind1 you should not have sin992 that is to say1 if you were blind through invincible ignorance1 or1 as we prefer to hold1 if you were blind in your own estimation1 if you recognised your spiritual blindness1 you should not have sin1 because ,i would wipe it out2 but now that you say you see1 and rely upon yourselves1 your sin remaineth4 ,,chapter ,x4 #ae4 99,the parable 7or rather allegory1 see below on verse #a71 of the door of the sheepfold499 #f4 99,the ,pharisees understood not the parable499 #gaj4 99,christ1 therefore1 applies it499 #aaah4 99,the parable of the ,good ,shepherd499 #aiba4 99,there was a difference of opinion among the ,pharisees regarding ,christ499 #bbcj4 99,on another occasion the ,pharisees ask ,him to tell them plainly if ,he is the ,christ2 to whom ,he replies that ,he is1 and the ,son of ,god1 one in nature with ,his ,father499 #ca4 99,thereupon they took up stones to stone ,him499 #cbch4 99,he defends his language by a quotation from their own ,psaltery499 #cidb4 99,when they sought to take ,him prisoner1 ,he escaped from them1 and crossed over to the east side of the ,jordan1 where many believed in him499 #a4 ,amen1 amen dico vobis3 qui #a4 ,amen1 amen1 ,i say to you3 non intrat per ostium in ovile he that entereth not by the ovium1 sed ascendit aliunde1 door into the sheepfold1 but ille fur est1 et latro4 climbeth up another way1 the same is a thief and a robber4 #a4 ,this verse and those that follow down to the end of verse #ah1 are a continuation of the discourse directed to the ,pharisees1 and begun in ix4 #ci1 with which verse this tenth chapter might more correctly have been commenced4 ,the logical connection of the following parable with the close of the preceding chapter is not clear4 ,some1 as ,st4 ,aug41 say that ,christ is proving that the ,pharisees were blind1 else they would recognise ,him as the door through which the true fold must be entered1 and as the true ,shepherd4 ,others1 as ,st4 ,chrys41 think that ,he is replying to a tacit objection of the ,pharisees1 to the effect that they refused to recognise ,him1 not because they were blind1 but because ,he was an impostor4 ,the parable1 taken strictly1 is a narrative of a probable but fictitious event1 like that relating to the ,prodigal ,son 7,luke xv4 #aacb74 ,where1 as in the present instance1 there is continued or prolonged metaphor1 without the description of any event1 some would call it an allegory and not a parable2 but we prefer not to interfere with a phrase so familiar as 8the parable of the good ,shepherd40 ,it will be noted that we speak of parables1 and not merely of one parable1 for we hold that the parable of ,christ as door of the fold is distinct from that of ,christ as ,shepherd4 ,our reasons for this will appear as we proceed4 ,to understand the grammatical sense of these two parables1 we must bear in mind what were the relations of the shepherd to his sheep in eastern countries1 and especially in ,palestine4 ,in the ,spring of the year the ,jewish shepherd conducted his sheep to their pasture1 and there they remained until the end of the following ,autumn4 ,at night they were enclosed in folds1 the flocks of several shepherds being sometimes gathered in the same fold4 ,the fold1 open overhead1 was surrounded by a wall1 in which there was but one door1 at which the doorkeeper 7ostiarius7 remained through the night1 until the shepherd's return in the morning4 ,a thief1 wishing to steal sheep1 would1 of course1 not attempt to enter by the door1 but would climb the wall4 ,on the shepherd's return in the morning the door of the fold was thrown open by the doorkeeper1 and each shepherd entered and called his own sheep1 which1 knowing his voice1 followed him to their own pasture4 ,throughout the whole day the shepherd remained with them1 guarding them from wild beasts and robbers1 and attending to the weak and maimed4 ,thus his relations with his sheep were very close and constant indeed1 and must be carefully borne in mind1 in order that we may rightly appreciate the full significance of these beautiful parables4 99,he that entereth not by the door into the sheepfold499 ,if we strip this language of its metaphorical character1 the sense is3 that the teacher who enters not into the ,church through ,christ as the door1 that is to say1 by believing in ,christ1 is a false teacher1 as were therefore1 the ,scribes and ,pharisees4 ,christ1 then1 is the door 7see verse #g72 the ,church is the sheepfold2 and the ,scribes and ,pharisees1 with all such1 are the thieves and robbers who injure their fellowmen1 sometimes secretly like thieves1 sometimes with open violence like robbers4 ,that ,christ is signified by 8the door10 is the view of ,,ss4 ,aug41 ,cyril1 ,bede1 ,greg41 and of ,a ,lap42 and is1 indeed1 distinctly stated by ,himself1 in verse #g1 after ,his hearers had failed to understand ,his words4 ,hence we unhesitatingly reject the view of ,mald4 and many others1 who take 8the door0 in verse #a to be different from that in verse #g2 the latter1 they say1 being the door of the sheep1 ,christ ,himself2 the former the door of the shepherds1 which ,mald4 understands of legitimate authority to teach4 ,we have no doubt that the door in both verses is the same1 because ,christ begins to explain1 in verse #g3 8,jesus therefore said to them again0 what ,he had said in verses #ae4 #b4 ,qui autem intrat per #b4 ,but he that entereth in by ostium1 pastor est ovium4 the door1 is the shepherd of the sheep4 #b4 ,the sense is that he who entereth by faith in ,christ1 and by ,christ's authority1 is a true shepherd 71 without the article74 ,such a pastor is contrasted with the ,pharisees who blindly refused to enter by the only gate4 #c4 ,huic ostiarius aperit1 et #c4 ,to him the porter openeth2 oves vocem eius audiunt1 et and the sheep hear his voice3 proprias oves vocat nominatim1 and he calleth his own sheep et educit eas4 by name1 and leadeth them out4 #c4 99,to him the porter openeth499 ,in the higher sense1 the porter is not the ,scriptures1 nor ,christ ,himself1 but the ,holy ,ghost4 ,to the true pastor of souls the ,holy ,ghost 8openeth10 by giving him grace to teach and govern rightly1 and by moving the hearts of the faithful to listen to and profit by his teaching4 99,and leadeth them out499 ,it is an obvious and familiar principle that in explaining metaphorical language1 we are not to expect resemblance in all points between the two things which are implicitly compared4 ,if we say ,patrick is a lion1 we mean that he has courage or strength2 but we do not mean that he has four legs4 ,similarly1 though the ,church is compared to a sheepfold1 it does not follow that because the sheep had to be led outside the fold in order to find pasture1 that therefore the faithful must be led outside the ,church before they can obtain the spiritual food of their souls4 ,no1 the ,church is a fold which has its pastures within itself2 and what ,christ here declares is that a good pastor does for the faithful what the shepherd does for the sheep when he leads them forth2 namely1 he provides them with proper nourishment4 #d4 ,et cum proprias oves #d4 ,and when he hath let out emiserit1 ante eas vadit3 et his own sheep1 he goeth before oves illum sequuntur1 quia them3 and the sheep follow sciunt vocem eius4 him1 because they know his voice4 #d4 ,a good pastor not only puts before his people the sound doctrine of faith1 and the right line of duty1 but he also goes before them1 guiding and directing them by his example1 and is rewarded by their obedience1 for 8the sheep follow him10 and tread in his footsteps4 #e4 ,alienum autem non #e4 ,but a stranger they follow sequuntur1 sed fugiunt ab eo3 not1 but fly from him1 because quia non noverunt vocem they know not the voice of alienorum4 strangers4 #e4 ,the true reading is 1 7will not follow1 but will fly71 the sense1 however1 being the same4 ,as the sheep followed their own shepherd every morning from the fold to their pasture1 and would follow no stranger1 so faithful ,christians take their spiritual nourishment from1 and are obedient to1 only the true pastor4 #f4 ,hoc proverbium dixit eis #f4 ,this proverb ,jesus spoke to ,iesus4 ,illi autem non them4 ,but they understood not cognoverunt quid loqueretur what he spoke to them4 eis4 #f4 99,proverb499 ,the ,greek word 77 suggests the notion of a saying that is deep and mysterious and not merely metaphorical4 ,see ,john xvi4 #be1 #bi4 #g4 ,dixit ergo eis iterum #g4 ,jesus therefore said to ,iesus3 ,amen1 amen dico vobis1 them again3 ,amen1 amen1 ,i say quia ego sum ostium ovium4 to you1 ,i am the door of the sheep4 #g4 99,jesus therefore said to them again992 i4e41 because they did not understand1 ,he explains4 ,as we have said already1 we take the door here to be the same as in verse #a1 and the reference in both cases to be to ,christ4 ,here1 however1 ,christ is spoken of as the door through which the sheep1 there as the door through which the shepherd1 entered4 ,but this need create no difficulty1 for as we explained in our preliminary remarks on verse #a1 there was only one door on the ordinary sheepfold1 and through it both sheep and shepherd entered4 #h4 ,omnes quotquot venerunt1 #h4 ,all others1 as many as fures sunt et latrones1 et non have come1 are thieves and audierunt eos oves4 robbers3 and the sheep heard them not4 #h4 99,all others1 as many as 9999 have come99 7many ancient authorities add 8before ,me074 ,the sense is3 all others who have come forward before now1 pretending to be the door1 the ,messias1 are thieves and robbers4 ,the present 8are0 is used to denote the essential character of their nature4 99,but99 71 at not et7 99the sheep heard them not992 i4e41 did not listen to them so as to remain their disciples4 ,many such impostors pretending to be the ,messias had arisen before this time2 such were ,theodas and ,judas of ,galilee 7,acts v4 #cf1 #cg72 and1 after the time of ,christ1 ,simon ,magus1 ,barchochebas1 and others appeared in the same character4 #i4 ,ego sum ostium4 ,per me si #i4 ,i am the door4 ,by me1 if quis introierit1 salvabitur3 any man enter in1 he shall be et ingredietur1 et egredietur1 saved3 and he shall go in1 and et pascua inveniet4 go out1 and shall find pastures4 #i4 ,christ here declares ,himself the door absolutely2 and therefore1 as we have held1 the door of both sheep and shepherds4 ,he then proceeds to explain in this verse what this means in reference to the sheep1 and in next verse what it means in reference to the shepherds4 99,shall go in and go out99 is a ,hebraism 7#a ,kings xxix4 #f2 #b ,paral4 i4 #aj2 ,psalm4 cxx4 #h71 meaning he shall deal securely1 confidently1 and freely47#gb7 #aj4 ,fur non venit nisi ut #aj4 ,the thief cometh not1 but furetur1 et mactet1 et perdat4 for to steal and to kill and ,ego veni ut vitam habeant1 et to destroy4 ,i am come that abundantius habeant4 they may have life1 and may have it more abundantly4 #aj4 ,in reference to the pastor1 he who enters not through ,christ 7and who is therefore a thief1 verse #a71 cometh not but to steal1 c4 ,this verse effects the transition from ,christ as door to ,christ as shepherd4 ,he here sets ,himself in opposition to the thief1 and so passes on naturally to another parable in which ,he speaks of ,himself as shepherd4 #aa4 ,ego sum pastor bonus4 #aa4 ,i am the good shepherd4 ,bonus pastor animam suam dat ,the good shepherd giveth his pro ovibus suis4 life for his sheep4 #aa4 99,i am the good shepherd99 7 72 that particular shepherd foretold by the prophets 7,ezech4 xxxiv4 #aa1 #ae1 #af1 #bb1 #bc2 ,zach4 xi4 #ag2 ,isai4 xl4 #aa74 ,there is no difficulty in the fact that ,christ now calls ,himself the shepherd1 whereas in the preceding verses ,he has spoken of ,himself as the door of the sheepfold4 ,for we hold that a new parable begins in verse #aa1 and it is obviously open to ,christ to use a new metaphor1 in which to express under a new aspect ,his relations to the faithful4 ,see xv4 #a1 where1 in the metaphor of the true vine1 ,his relations with the faithful are set forth under yet another aspect4 99,the good shepherd giveth his life for his sheep499 ,this is to be understood1 of ,christ1 and is the first note of this great ,shepherd4 #ab4 ,mercenarius autem et qui #ab4 ,but the hireling1 and he non est pastor1 cuius non sunt that is not the shepherd1 oves propriae1 videt lupum whose own the sheep are not1 venientem1 et dimittit oves1 seeth the wolf coming1 and et fugit3 et lupus rapit1 et leaveth the sheep1 and flieth3 dispergit oves3 and the wolf catcheth1 and scattereth the sheep4 #ab4 99,the hireling99 is most probably a pastor who has a divine mission like the ,pharisees 7,matt4 xxiii4 #b7 which1 however1 he abuses for base motives of selfinterest4 ,such an one1 and also he who has no true mission1 flieth at the approach of any danger1 the particular danger from the wolf being put to represent danger in general4 #ac4 ,mercenarius autem fugit1 #ac4 ,and the hireling flieth1 quia mercenarius est1 et non because he is a hireling2 and pertinet ad eum de ovibus4 he hath no care for the sheep4 #ac4 ,the last word of verse #ab and the first three words of verse #ac in the ,vulgate3 8,oves3 ,mercenarius autem fugit10 are regarded by many as not genuine2 the remaining portion of verse #ac is to be connected with 8flieth0 of verse #ab1 in case they are omitted4 #ad4 ,ego sum pastor bonus3 et #ad4 ,i am the good shepherd2 cognosco meas1 et cognoscunt and ,i know mine1 and mine know me meae4 me4 #ad4 ,here we have another note of our great ,shepherd1 ,jesus ,christ4 ,he knows every member of ,his flock2 not merely the just1 or the elect 7as ,aug41 ,bede1 ,ypr41 ,tol471 and watches over each with special solicitude4 ,and they1 in turn1 know ,him with the knowledge of faith accompanied by charity4 ,that there is not question merely of a barren faith1 is proved by the comparison in the next verse between this knowledge and ,christ's4 ,if it be objected that all ,christians do not love ,christ1 we reply that1 as far as in ,him lies1 they do2 and the purpose of the parable is to show ,christ's love and solicitude for ,his sheep1 to show forth what ,he does for them1 not what they do for ,him4 ,he knows them1 gathers them into ,his one fold1 saves them by ,his grace here1 and conducts them to heaven hereafter4 ,what the sheep must do on their part after entering the fold1 is outside the scope of the parable4 #ae4 ,sicut novit me ,pater1 et #ae4 ,as the ,father knoweth me1 ego agnosco ,patrem3 et animam and ,i know the ,father3 and ,i meam pono pro ovibus meis4 lay down my life for my sheep4 #ae4 ,connect with #ad3 99,i know mine1 and mine know me1 as the ,father knoweth me1 and ,i know the ,father499 ,the knowledge is similar1 but not1 of course1 equal2 just as our perfection can never equal the infinite perfection of ,god1 though ,christ says3 8,be ye therefore perfect1 as your heavenly ,father is perfect40 ,matt4 v4 #dh4 99,and ,i lay down my life for my sheep499 ,perfect knowledge and sympathy bring forth the perfect remedy1 and ,christ's knowledge and love of ,his sheep receive their fitting consummation in ,his sacrifice4 ,the words 8,i lay down ,my life0 show that ,christ gave up ,his life freely and voluntarily 7see verse #ah72 while the closing words of the verse prove the vicarious character of ,christ's sacrifice4 #af4 ,et alias oves habeo1 quae #af4 ,and other sheep ,i have1 non sunt ex hoc ovili3 et that are not of this fold2 illas oportet me adducere1 et them also ,i must bring1 and vocem meam audient1 et fiet they shall hear my voice1 and unum ovile1 et unus pastor4 there shall be one fold and one shepherd4 #af4 ,having referred to ,his death for men1 ,christ goes on to speak of the call of the ,gentiles1 thereby indicating the efficacy of ,his sacrifice for all1 whether ,jews or ,gentiles4 99,and other sheep ,i have1 that are not of this fold499 ,the other sheep were those ,gentiles who were outside the ,jewish ,church1 but were to be brought within the ,church of ,christ1 so that there might be one fold 7rather flock71 and one shepherd4 ,strictly speaking1 the ,gentiles except very few were not yet ,his sheep1 but those who were to obey the call are spoken of as such by anticipation1 and because in the designs of ,god it was decreed that they should be efficaciously called to the faith4 99,and there shall be one fold and one shepherd499 ,the 8one fold10 or rather 8one flock0 771 distinctly implies the unity of ,christ's ,church1 and the 8one shepherd10 is ,jesus ,christ ,himself as invisible head1 with the ,pope ,his representative as visible head47#gc7 ,we have therefore three very important declarations in this verse4 7#a7 ,the faith was to be preached to the ,gentiles2 7#b7 ,christ was to have but one flock composed alike of ,jews and ,gentiles2 7#c7 that one flock was to have one supreme visible head4 ,some1 like ,mald41 think that the expression 8this fold0 implies that there was another fold1 that is to say1 those who were to be called from among the ,gentiles4 ,but this does not necessarily follow1 as the contrast may be1 and we believe is1 not between a fold of the ,jews and a fold of the ,gentiles1 but between the fold of the ,jewish ,church which excluded the ,gentiles1 and the fold of the ,christian ,church which was to include them4 #ag4 ,propterea me diligit #ag4 ,therefore doth the ,father ,pater3 quia ego pono animam love me3 because ,i lay down my meam1 ut iterum sumam eam4 life that ,i may take it again4 #ag4 ,after the parenthetical statement in verse #af1 ,christ takes up what ,he had said in the end of verse #ae1 about laying down ,his life4 99,therefore993 that is to say1 because ,i lay down ,my life1 and so obey ,him1 the ,father loveth ,me4 99,that ,i may take it again499 8,ut0 77 cannot be taken to express a purpose here1 but means either so as1 as ,mald4 holds1 or1 on the condition that1 as ,patrizzi4 ,the supreme dominion which ,christ here claims over ,his own life and death1 is a proof of ,his ,divinity4 #ah4 ,nemo tollit eam a me3 sed #ah4 ,no man taketh it away from ego pono eam a meipso1 et me3 but ,i lay it down of potestatem habeo ponendi eam3 myself1 and ,i have power to et potestatem habeo iterum lay it down2 and ,i have power sumendi eam4 ,hoc mandatum to take it up again4 ,this accepi a ,patre meo4 commandment have ,i received of my ,father4 #ah4 99,no man taketh it away from me2 but ,i lay it down of myself499 ,christ declares that ,his death would be voluntary1 because ,he would lay down ,his life freely4 ,but a difficulty here presents itself4 ,how was ,he free in laying down ,his life1 if1 as ,he declares1 in the end of this same verse1 ,he had a command from ,his ,father to do so8 ,surely ,he was bound not to disobey that command1 and thus bound to die1 and so not free in dying8 ,the difficulty then is to reconcile ,christ's freedom in dying with the ,father's command that ,he should die4 ,many answers have been given4 7#a7 ,the command of the ,father was not really a command or precept1 but only a wish1 with which ,christ1 without sinning1 was free not to correspond4 ,but this answer is commonly rejected by commentators and theologians1 who hold that there was a strict command4 ,hence3-- 7#b7 ,christ was commanded to redeem man1 but not to die4 ,he could have redeemed us in many other ways2 therefore in choosing death as the way1 ,he died freely4 ,but it is replied to this that ,st4 ,paul tells us that ,christ was obedient even unto death 7,phil4 ii4 #h71 thereby implying that ,his death was commanded4 7#c7 ,christ was commanded to die1 but was left free as to the manner and circumstances of ,his death1 and therefore was free as to the actual death ,he underwent upon the cross4 ,but it is again replied that ,st4 ,paul declares 8,he was obedient unto death1 even the death of the cross0 7,phil4 ii4 #h74 7#d7 ,de ,lugo and others hold that ,christ's freedom in dying consisted in the fact that ,he could have asked and obtained a dispensation from ,his ,father4 ,he freely chose not to ask a dispensation2 therefore ,he died freely4 7#e7 ,franzelin inclines to the view that the will of the ,father was merely a 8beneplacitum10 a wish1 until ,christ freely accepted it1 when it became a command3 consequent1 however1 upon ,christ's free acceptance4 ,thus1 in virtue of this free acceptance1 ,christ died freely1 though having a command from ,his ,father that ,he should die4 7#f7 ,lastly1 there is the opinion of ,suarez1 who explains thus3 ,christ's human will had1 strictly speaking1 the power of resisting the will of ,god1 and of sinning1 and was therefore free3 consequently1 ,his human will was free in accepting the command to die1 because1 strictly speaking1 it had the power to resist4 ,no doubt this power could never be reduced to act in our ,divine ,lord1 for the ,second ,divine ,person1 in virtue of its hypostatic union with ,christ's humanity1 was bound to preserve ,his human will from sin by the operation of grace4 8,on account of this perpetual watchfulness on the part of the ,second ,divine ,person10 says ,a ,lap41 who adopts this opinion1 8the humanity of ,christ is said to be extrinsically impeccable2 not that the ,divinity took away the power of sinning 7non quod ,verbum illam 7humanitatem7 praedeterminaret71 but that it always supplied the grace1 under the influence of which it was foreseen that ,christ's human will would freely fulfil each precept40 ,this view we prefer2 and hence we hold--7#a7 that ,christ had a strict command from ,his ,father to die2 7#b7 that ,his human will had the power to disobey this command1 and was consequently free in accepting death2 7#c7 that the ,second ,divine ,person provided that this power to disobey could never be reduced to act1 and hence ,christ was always extrinsically impeccable4 #ai4 ,dissensio iterum facta est #ai4 ,a dissension rose again inter ,iudaeos propter sermones among the ,jews for these hos4 words4 #bj4 ,dicebant autem multi ex #bj4 ,and many of them said3 ,he ipsis3 ,daemonium habet1 et hath a devil1 and is mad3 why insanit3 quid eum auditis8 hear you him8 #ba4 ,alii dicebant3 ,haec verba #ba4 ,others said3 ,these are not non sunt daemonium habentis2 the words of one that hath a numquid daemonium potest devil3 ,can a devil open the caecorum oculos aperire8 eyes of the blind8 #aiba4 ,again1 as on previous occasions there was a difference of opinion among the leaders of the ,jews4 #bb4 ,facta sunt autem encaenia #bb4 ,and it was the feast of in ,ierosoylmis3 et hiems erat4 the dedication at ,jerusalem2 and it was winter4 #bb4 ,a new chapter might well have been begun here4 ,the events and discourses recorded by the ,evangelist1 from chapter viii41 probably followed close upon the ,feast of ,tabernacles 7vii4 #b74 ,now the ,evangelist suddenly passes on to the ,feast of ,purification4 ,during the period of more than two months that intervened 7see above on v4 #a71 ,christ returned to ,galilee 7,luke ix4 #ea2 xiii4 #bb72 or1 as ,patrizzi holds1 spent his time in the country parts of ,judea1 away from ,jerusalem4 ,the ,feast of the ,dedication instituted by ,judas ,maccabeus1 about #afe ,b4,c41 in memory of the cleansing of the temple and dedication of the altar of holocausts after the defeat of the ,syrians1 was celebrated annually for eight days4 ,the first day of the feast was the #beth of ,casleu1 the ninth month of the ,jewish sacred year1 which corresponded to the latter part of our ,november and the first part of ,december4 ,see #a ,mach4 iv4 #ei4 #bc4 ,et ambulabat ,iesus in #bc4 ,and ,jesus walked in the templo1 in porticu ,salomonis4 temple in ,solomon's porch4 #bc4 ,and because it was winter1 ,jesus was walking in ,solomon's porch4 ,this was probably a cloister1 open on one side1 and covered overhead1 and stood1 according to ,beel4 7,comm4 on ,acts iii4 #aa71 on the eastern side of the court of the ,gentiles4 ,that the ,porch of ,solomon referred to in #c ,kings vi4 #c2 #b ,paral4 iii4 #d1 is not meant here 7as ,mald4 holds71 we feel certain2 for that being within the court of the priests1 ,christ would not have been permitted by the ,jewish priests to approach1 much less walk1 there4 #bd4 ,circumdederunt ergo eum #bd4 ,the ,jews therefore came ,iudaei1 et dicebant ei3 round about him1 and said to ,quousque animam nostram him3 ,how long dost thou hold tollis8 si tu es ,christus1 dic our souls in suspense8 if thou nobis palam4 be the ,christ tell us plainly4 #bd4 99,how long dost thou hold our souls in suspense899 ,the phrase here used by the ,evangelist to record the words of the ,jews is a ,hebraism 7see ,exod4 xxxv4 #ba2 ,deut4 xxiv4 #ae2 ,prov4 xix4 #bc74 ,they wished ,christ to state openly that ,he was their ,messias1 their ,king1 probably in order that they might accuse ,him before the ,roman authorities of treason against ,rome4 #be4 ,respondit eis ,iesus4 #be4 ,jesus answered them3 ,i ,loquor vobis1 et non creditis3 speak to you1 and you believe opera quae ego facio in nomine not3 the works that ,i do in ,patris mei1 haec testimonium the name of my ,father1 they perhibent de me3 give testimony of me4 #bf4 ,sed vos non creditis1 quia #bf4 ,but you do not believe3 non estis ex ovibus meis4 because you are not of my sheep4 #be1 #bf4 ,he again appeals to ,his miracles1 and upbraids their incredulity4 #bg4 ,oves meae vocem meam #bg4 ,my sheep hear my voice3 audiunt3 et ego cognosco eas1 and ,i know them1 and they et sequntur me3 follow me4 #bg4 ,we prefer to understand the 99sheep99 here1 as in verse #ad1 not of the just merely1 nor of the elect only1 but1 with ,a ,lap41 of all the faithful4 ,all the faithful hear ,christ1 so as to believe1 and in this they are contrasted with those addressed in the preceding verse1 who believe not2 and all too follow ,christ so as to imitate ,his example1 as far as lies in ,him4 #bh4 ,et ego vitam aeternam do #bh4 ,and ,i give them life eis3 et non peribunt in everlasting2 and they shall aeternum1 et non rapiet eas not perish for ever1 and no quisquam de manu mea4 man shall pluck them out of my hand4 #bh4 ,in the same sense ,he gives them life eternal1 and they shall not perish1 and 7 for7 no one can snatch them from ,his hand4 ,as far as their salvation depends upon ,him1 they shall be saved2 they may indeed fail to correspond with ,his grace1 but they shall not perish through ,his fault4 ,they may desert ,him themselves1 but no one shall snatch them from ,him4 #bi4 ,pater meus quod dedit #bi4 ,that which my ,father hath mihi1 maius omnibus est3 et given me is greater than all3 nemo potest rapere de manu and no one can snatch them ,patris mei4 out of the hand of my ,father4 #cj4 ,ego et ,pater unum sumus4 #cj4 ,i and the ,father are one4 #bi1 #cj4 ,he proves that no one shall snatch them from ,him4 ,no one shall snatch them from the ,father 7who is greater and more powerful than all74 ,but ,i and the ,father are one in nature and power2 therefore no one shall snatch them from ,me4 ,this is the argument in the more probable ,greek reading1 and is more natural than that afforded by the ,vulgate4 ,we would read then instead of the present ,vulgate text in verse #bi3 8,pater meus qui dedit mihi major omnibus est10 c47#gd7 ,note that the unity with the ,father to which ,christ here lays claim is not a moral union1 but a unity of nature and power1 else the proof of ,his statement that no one could snatch ,his sheep from ,his hands would not be valid4 #ca4 ,sustulerunt ergo lapides #ca4 ,the ,jews then took up ,iudaei1 ut lapidarent eum4 stones to stone him4 #ca4 ,see above on viii4 #ei4 #cb4 ,respondit eis ,iesus3 ,multa #cb4 ,jesus answered them3 ,many bona opera ostendi vobis ex good works ,i have shewed you ,patre meo1 propter quod eorum from my ,father2 for which of opus me lapidatis8 those works do you stone me8 #cb4 99,for which of those works do you stone me899 i4e41 wish to stone ,me47#ge7 #cc4 ,responderunt ei ,iudaei3 ,de #cc4 ,the ,jews answered him3 ,for bono opere non lapidamus te1 a good work we stone thee not1 sed de blasphemia2 et quia tu but for blasphemy2 and because homo cum sis1 facis teipsum that thou1 being a man1 makest ,deum4 thyself ,god8 #cd4 ,respondit eis ,iesus3 ,nonne #cd4 ,jesus answered them3 ,is it scriptum est in lege vestra not written in your law3 ,i quia3 ,ego dixi1 dii estis8 said you are gods8 #cd4 ,to the charge of blasphemy ,christ replies1 and ,his reply has been often urged by ,arians and ,unitarians to show that ,he did not claim to be the natural ,son of ,god1 but merely meant to call ,himself ,god in some improper sense1 analogous to that in which the ,sacred ,scriptures sometimes speak of judges1 who were merely men1 as gods4 ,the sense of verse #cd is3 men are called gods in your own law1 the reference being to ,psalm lxxxi4 #f4 #ce4 ,si illos dixit deos1 ad #ce4 ,if he called them gods1 to quos sermo ,dei factus est1 et whom the word of ,god was non potest solvi scriptura3 spoken1 and the scripture cannot be broken2 #cf4 ,quem ,pater sanctificavit1 #cf4 ,do you say of him1 whom et misit in mundum1 vos the ,father hath sanctified and dicitis3 ,quia blasphemas1 quia sent into the world3 ,thou dixi1 ,filius ,dei sum4 blasphemest1 because ,i said1 ,i am the ,son of ,god8 #ce1 #cf4 ,while all ,catholic commentators and theologians contend that ,christ does not in these two verses withdraw ,his claim to true ,divinity1 yet they differ as to the sense of ,his reply1 and hence as to the interpretation of the verses4 7#a7 ,some1 as ,franzelin1 hold that ,christ here proves both that ,he is ,god1 and that ,he has a right to call ,himself ,god4 ,the argument then is according to these3 if your judges could be called gods1 even in an improper sense1 how much more in the strictest sense can ,he be called and is ,he ,god1 whom the ,father generated holy with ,his own holiness1 and sent into the world8 7#b7 ,others1 as ,maran1 ,jungmann1 c41 explain the argument here from the context in the #hast ,psalm4 ,christ1 they say1 reasons thus4 ,if men could be called gods1 as they are in ,sacred ,scripture 7and the ,sacred ,scripture cannot be gainsaid71 how much more1 in a strict sense1 can ,he be called ,god1 and is ,he ,god1 whom the same ,scriptures address in the #hth verse of the same #hast ,psalm3 8,arise1 ,o ,god1 judge ,thou the earth1 for ,thou shalt inherit among the nations08 7#c7 ,others hold that ,christ in these two verses does not insist upon the nature of ,his ,sonship1 but contents ,himself with showing that ,he has a right to call ,himself ,god2 then in the following verses ,he shows that ,he is ,god in the strictest sense4 ,in this view ,christ prescinds in these verses from the sense in which ,he is ,god1 and shows that in some sense1 as the legate of the ,father1 ,he has a right to be called ,god4 ,this was sufficient for the moment to shut the mouths of ,his adversaries4 ,whether ,he is ,god in the truest and strictest sense1 or only in an improper sense1 ,he does not here insist1 though ,his language shows that even in these verses ,he speaks of ,himself as truly ,god4 ,for the argument shows that in concluding1 in verse #cf1 that ,he has a right to call ,himself 8,son of ,god10 ,he means to justify his original statement3 8,i and the ,father are one0 7verse #cj72 but these statements are synonymous1 and the one justifies the other only when there is question of natural ,sonship4 ,no merely adopted son of ,god could say that ,he is one with the ,father4 ,any of these answers solves the objection drawn from these verses against ,christ's ,divinity2 but we prefer the last1 and hold1 therefore1 that ,christ first proves against the ,pharisees that ,he has a right to call ,himself ,god1 and then goes on to show in what sense ,he is ,god4 #cg4 ,si non facio opera ,patris #cg4 ,if ,i do not the works of mei1 nolite credere mihi4 my ,father1 believe me not4 #ch4 ,si autem facio1 et si mihi #ch4 ,but if ,i do1 though you non vultis credere1 operibus will not believe me1 believe credite1 ut cognoscatis et the works3 that you may know credatis quia ,pater in me est1 and believe that the ,father is et ego in ,patre4 in me1 and ,i in the ,father4 #cg1 #ch4 ,he appeals to ,his miracles as a proof that ,he is ,god in the strictest sense4 ,see notes on iii4 #b4 99,that the ,father is in me1 and ,i in the ,father499 ,according to the fathers1 this is a statement in other words of what ,he said above3 8,i and the ,father are one40 8,the ,son10 says ,st4 ,augustine on this verse1 does not say3 8,the ,father is in ,me1 and ,i in ,him1 in the sense in which men who think and act aright may say the like2 meaning that they partake of ,god's grace1 and are enlightened by ,his ,spirit4 ,the ,onlybegotten ,son of ,god is in the ,father1 and the ,father in ,him1 as an equal in an equal40 #ci4 ,quaerebant ergo eum #ci4 ,they sought therefore to apprehendere3 et exivit de take him2 and he escaped out manibus eorum4 of their hands4 #ci4 99,they sought therefore to take him499 ,these words prove that ,his hearers did not understand ,christ to retract what ,he had said4 #dj4 ,et abiit iterum trans #dj4 ,and he went again beyond ,iordanem1 in eum locum ubi the ,jordan into that place erat ,ioannes baptizans primum3 where ,john was baptizing et mansit illic4 first3 and there he abode4 #dj4 ,he went again to ,bethania beyond the ,jordan4 ,see above on i4 #bh4 ,the name of ,bethania must have been dear to our ,evangelist1 because it was probably in its neighbourhood he had first met his heavenly ,master4 #da4 ,et multi venerunt ad eum1 #da4 ,and many resorted to him1 et dicebant3 ,quia ,ioannes and they said3 ,john indeed did quidem signum fecit nullum4 no sign4 #da4 99,john indeed did no sign499 ,this remark is of great importance as showing how little tendency there was to invest great and popular teachers with miraculous powers4 ,and yet the ,rationalists will have us believe that our ,lord's miracles were all a popular delusion6 #db4 ,omnia autem quaecumque #db4 ,but all things whatsoever dixit ,ioannes de hoc1 vera ,john said of this man were erant4 ,et multi crediderunt in true4 ,and many believed in eum4 him4 #db4 99,and many believed in him499 ,most authorities add the note of place there 771 as if the ,evangelist wished to bring out into bolder relief the incredulity of the ,jews 7verse #ci71 by contrasting it with the faith of those beyond the ,jordan4 ,,chapter ,,xi4 #ac4 99,the illness of ,lazarus is made known to ,christ499 #daj4 99,after the lapse of two days1 ,christ proposes to return to ,judea2 the disciples try to dissuade ,him499 #aaaf4 99,before setting out1 ,he declares that ,lazarus is dead499 #agcb4 99,on ,christ's approach ,he is met by the sisters of ,lazarus1 and many ,jews499 #ccdd4 99,having groaned in the spirit1 wept1 and returned thanks to ,his ,father1 ,he raises ,lazarus from the dead499 #deec4 99,many believed in ,him on account of the miracle1 but the chief priests and ,pharisees forthwith resolved on putting ,him to death499 #edef4 99,jesus retired from the neighbourhood of ,jerusalem1 and the chief priests and ,pharisees gave orders1 that anyone knowing where ,he was1 should inform upon ,him1 in order that ,he might be arrested499 #a4 ,erat autem quidam languens #a4 ,now there was a certain man ,lazarus a ,bethania1 de sick named ,lazarus1 of castello ,mariae et ,marthae ,bethania1 of the town of ,mary sororis eius4 and of ,martha her sister4 #a4 8,the narrative of the raising of ,lazarus is unique in its completeness4 ,the essential circumstances of the fact in regard to persons1 manner1 results1 are given with perfect distinctness4 ,the history is more complete than that in chapter ix41 because the persons stand in closer connection with the ,lord than the blind man1 and the event itself had in many ways a ruling influence on the end of ,his ministry4 ,four scenes are to be distinguished3--7#a7 the prelude to the miracle 7#aaf72 7#b7 the scene at ,bethany 7#agcb72 7#c7 the miracle 7#ccdd72 7#d7 the immediate issues of the miracle 7#deeg70 7,westcott in the ,speakers ,comm474 99,bethania499 ,this village lay nearly two miles east of ,jerusalem2 see verse #ah1 and our remarks on vi4 #ai4 ,to prevent the reader from confounding it with ,bethania beyond the ,jordan 7i4 #bh71 the ,evangelist adds that he means the village of ,mary and of ,martha her sister1 who are supposed to be already known to the reader from the ,synoptic ,gospels4 ,see1 e4g41 ,luke x4 #chdb4 ,bethania is spoken of as their village1 not because they owned it1 but because they resided there1 just as ,bethsaida is called the city of ,andrew and ,peter 7i4 #dd74 ,in this village1 then1 ,lazarus was seriously ill 72 see ,james v4 #ad74 #b4 7,maria autem erat1 quae #b4 7,and ,mary was she that unxit ,dominum unguento1 et anointed the ,lord with extersit pedes eius capillis ointment and wiped his feet suis3 cuius frater ,lazarus with her hair3 whose brother infirmabatur47 ,lazarus was sick47 #b4 ,the ,greek aorist 7 7 shows that the reference is to some unction that had already taken place1 and not to that which happened subsequently1 and which is narrated by our ,evangelist 7xii4 #c2 ,matt4 xxvi4 #g2 ,mark xiv4 #c74 ,the unction here referred to we take to be that recorded by ,st4 ,luke 7vii4 #cg1 #ch72 and hence1 notwithstanding their apparently different characters1 we regard ,mary the sister of ,lazarus 7xi4 #b7 as identical with 8the woman who was a sinner in the city0 7,luke vii4 #cg74 ,for ,st4 ,john in the words3 8,mary was she that anointed the ,lord10 c41 certainly seems to speak of an unction already known to his readers1 and the only unction of ,christ1 as far as is known1 that had taken place before this illness of ,lazarus1 is that recorded by ,st4 ,luke in the passage referred to4 ,in this view1 then1 our ,lord was twice anointed by a woman2 on the first occasion in the house of ,simon the ,pharisee 7,luke vii4 #dj1 #df71 probably in ,galilee 7see ,luke vii4 #aa71 as recorded by ,st4 ,luke vii4 #cg1 #ch2 on the second occasion at ,bethania1 in ,judea1 in the house of ,simon the leper 7,matt4 xxvi4 #f71 as recorded by ,matthew1 ,mark1 and ,john 7,j4 xii4 #c74 ,as the present verse proves that ,mary1 the sister of ,lazarus1 had already anointed our ,lord3 and as ,john xii4 #c1 with its context1 proves that the same sister of ,lazarus again anointed ,him on a subsequent occasion1 we hold that the only woman referred to in the ,gospels as having anointed the living body of our ,lord1 is ,mary1 the sister of ,lazarus2 and that she did so on two different occasions4 ,thus1 as already stated1 we identify ,luke's 8sinner in the city0 with the sister of ,lazarus4 ,if it be objected that the contemplative character of the sister of ,lazarus 7,luke x4 #chdb71 and the close friendship of ,jesus with her and her family 7,john xi4 #c1 #e71 forbid us to regard her as identical with the woman who had once been 8a sinner in the city10 we reply that ,mary1 converted in the beginning of our ,lord's public life1 had now for some years led an edifying life of penance4 ,as a sinner she had lived in some city of ,galilee1 far away from home1 whither she may have gone with some lover whom she met at ,jerusalem at one of the great festivals2 now she lived with her brother at ,bethania1 in ,judea1 where possibly her former sinful life may have been unknown1 so that there was no danger of scandal in ,christ's friendship with herself and her family4 ,to those who1 like ,steenkiste 7,comm4 on ,matt4 ,quaes4 #fgh1 conclusio71 have 8a deep rooted repugnance0 to believing that the sister of ,lazarus had ever been a public sinner1 we would recall the fact that there are many sinners in heaven today enjoying the society of ,god after a far shorter penance than we require to suppose in the case of the sister of ,lazarus1 before she began to enjoy the friendship of ,christ4 ,our ,divine ,lord's tenderness and mercy towards sinners are written on every page of the ,gospels1 and the only real difficulty here is that to which we have already replied1 arising from the danger of scandal1 through our ,lord's associating with such a woman4 ,thus far we have spoken only of 8the sinner10 and the sister of ,lazarus2 but there is a further question1 whether ,mary ,magdalen 7,luke viii4 #b2 ,matt4 xxvii4 #ef1 #fa2 ,matt4 xxviii4 #a2 ,john xx4 #a1 c47 and they are all three1 one and the same person4 ,we believe it to be more probable that they are4 ,the more common opinion among the fathers identifies the three2 from the sixth till the seventeenth century their identity was unquestioned in the ,western ,church2 and our ,roman ,breviary and ,missal still identify them on the ,feast of ,st4 ,mary ,magdalen1 the #bbnd of ,july4 ,so1 too1 ,tertull41 ,gregory the ,great1 ,mald41 ,natal,alex41 ,mauduit1 ,m',ev41 ,corluy4 ,we have stated what we consider the most probable view--that ,christ was twice anointed during ,his public life1 and on both occasions by the same person1 the sister of ,lazarus1 who is identical with 8the sinner0 and ,magdalen4 ,it is right1 however1 that we should add1 that there is great diversity of opinion1 even among ,catholic commentators4 ,some have held that there were three different unctions1 others that there was only one4 ,some have held that the sister of ,lazarus1 8the sinner10 and ,magdalen are all three distinct2 others1 that at least the sister of ,lazarus and the sinner are distinct2 and among those who will not admit the identity of all three are found such able commentators as ,st4 ,chrys41 ,estius1 ,calmet1 ,beelen4 ,in such a case1 where the ,scriptures are obscure1 where the fathers disagree1 where commentators are so divided1 and the ,greek ,church1 which celebrates three different feasts for the three women1 seems 7we say seems1 because the different feasts might possibly be celebrated in honour of the same woman7 to differ from the ,latin1 it is hard to attain to anything more than probability1 and we have set forth above what1 after a very careful examination of the whole question1 seems to us most probable4 ,see ,corl41 ,dissert41 p4 #bfc and foll42 ,mald4 on ,matt4 xxvi4 #f1 #g1 and xxvii4 #ef2 ,steenk4 on ,matt4 ,quaes4 #fgh4 #c4 ,miserunt ergo sorores eius #c4 ,his sisters therefore sent ad eum1 dicentes3 ,domine1 ecce to him1 saying3 ,lord1 behold1 quem amas infirmatur4 he whom thou lovest is sick4 #c4 ,they merely announce their trouble through a messenger1 and in hopeful confidence leave the remedy to ,jesus4 8,sufficit ut noveris3 non enim amas et deseris0 7,st4 ,aug4 on this verse74 #d4 ,audiens autem ,iesus dixit #d4 ,and ,jesus hearing it1 said eis3 ,infirmitas haec non est to them3 ,this sickness is not ad mortem1 sed pro gloria ,dei1 unto death1 but for the glory ut glorificetur ,filius ,dei per of ,god3 that the ,son of ,god eam4 may be glorified by it4 #d4 99,and ,jesus hearing it1 said to them99 78to them0 7eis7 is not genuine73 99,this sickness is not unto death1 but for the glory of ,god3 that the ,son of ,god may be glorified by it499 ,the words of ,christ were obscure until the miracle threw light upon them4 ,they mean that the sickness of ,lazarus was not to end in ordinary death1 for ordinary death is the end of mortal life1 whereas ,lazarus was to live again a mortal life4 ,the sickness and death of ,lazarus were intended to show forth the ,divine power of ,jesus in the miracle to be wrought4 #e4 ,diligebat autem ,iesus #e4 ,now ,jesus loved ,martha and ,martham1 et sororem eius her sister ,mary1 and ,lazarus4 ,mariam1 et ,lazarum4 #e4 ,some connect this verse with what has gone before1 as giving the reason why the sisters of ,lazarus informed ,jesus of the illness of ,his friend4 ,but it is better to connect with what follows in this way4 ,jesus loved ,lazarus1 and therefore when ,he had remained in the same place two days1 then ,he said3 ,let us go into ,judea again1 as if ,he were unable to remain any longer away from ,his friend4 ,thus it is not merely ,his return to ,judea1 but ,his return after two days1 that proves ,his friendship4 ,had ,he returned sooner1 the miracle of the raising of ,lazarus would have been less striking1 and would not have afforded to ,martha and ,mary such a powerful motive of faith4 ,see below on verse #ae4 ,the passing notice here of a friendship that must have been the result of long and intimate intercourse shows us how incomplete are the ,gospel records4 ,it is very interesting to notice how in this verse ,st4 ,john refers to the love of ,jesus for ,lazarus and his sisters by a different word from that used by the sisters in verse #c4 ,instead of 1 which expresses the affection of personal attachment1 ,st4 ,john1 now that there is question of the love of ,jesus not only for ,lazarus but also for his sisters1 uses 1 which expresses rather esteem than love1 rather a reasoning appreciation than a heartfelt attachment4 ,see below on xxi4 #aeag1 where the contrast between the two words is most marked4 #f4 ,ut ergo audivit quia1 #f4 ,when he had heard therefore infirmabatur1 tunc quidem that he was sick1 he still mansit in eodem loco duobus remained in the same place two diebus4 days4 #g4 ,deinde post haec dixit #g4 ,then after that he said to discipulis suis3 ,eamus in his disciples3 ,let us go into ,iudaeam iterum4 ,judea again4 #h4 ,dicunt ei discipuli3 ,rabbi1 #h4 ,the disciples say to him3 nunc quaerebant te ,iudaei ,rabbi1 the ,jews but now sought lapidare1 et iterum vadis to stone thee3 and goest thou illuc8 thither again8 #h4 ,the disciples1 fearing for ,his safety and for their own 7see verse #af1 where ,thomas takes it for granted that return to ,judea meant death to ,him and them71 try to dissuade ,him from returning4 #i4 ,respondit ,iesus3 ,nonne #i4 ,jesus answered3 ,are there duodecim sunt horae diei8 ,si not twelve hours of the day8 quis ambulaverit in die1 non ,if a man walk in the day1 he offendit1 quia lucem huius stumbleth not1 because he mundi videt3 seeth the light of this world4 #i4 ,the meaning is3 just as a man walks safely and without stumbling during the period of daylight1 which is a fixed period that cannot be shortened3 so1 during the time appointed for ,my mortal life by ,my ,father1 ,i am safe1 and so are you4 #aj4 ,si autem ambulaverit in #aj4 ,but if he walk in the nocte offendit1 quia lux non night he stumbleth1 because est in eo4 the light is not in him4 #aj4 ,but after the time of ,my mortal life1 then1 indeed1 you may expect persecution and suffering2 for when ,i am gone1 you shall be as men walking after the sun's light has gone down4 #aa4 ,haec1 ait1 et post haec #aa4 ,these things he said3 and dixit eis3 ,lazarus amicus after that he said to them3 noster dormit3 sed vado ut a ,lazarus our friend sleepeth2 somno excitem eum4 but ,i go that ,i may awake him out of sleep4 #ab4 ,dixerunt ergo discipuli #ab4 ,his disciples therefore eius3 ,domine1 si dormit1 said3 ,lord1 if he sleep1 he salvus erit4 shall do well4 #ac4 ,dixerat autem ,iesus de #ac4 ,but ,jesus spoke of his morte ejus3 illi autem death2 and they thought that putaverunt quia de dormitione he spoke of the repose of somni diceret4 sleep4 #ad4 ,tunc ergo ,iesus dixit eis #ad4 ,then therefore ,jesus said manifeste3 ,lazarus mortuus to them plainly3 ,lazarus is est3 dead2 #aaad4 ,jesus declares of ,his own ,divine knowledge 7there is no hint of a second message7 that ,lazarus sleeps4 ,the disciples fail to understand1 and ,he explains4 #ae4 ,et gaudeo propter vos1 ut #ae4 ,and ,i am glad for your credatis1 quoniam non eram sakes1 that ,i was not there1 ibi2 sed eamus ad eum4 that you may believe3 but let us go to him4 #ae4 ,jesus rejoices that ,he was not with ,lazarus1 in which case ,his tender mercies would have led ,him to prevent the death of ,lazarus1 and ,he rejoices for the sake of ,his disciples1 inasmuch as a new and powerful motive to strengthen their faith would now be afforded them in the miracle to be wrought4 #af4 ,dixit ergo ,thomas1 qui #af4 ,thomas therefore1 who is dicitur ,didymus1 ad called ,didymus1 said to his condiscipulos3 ,eamus et nos1 fellowdisciples3 ,let us also ut moriamur cum eo4 go1 that we may die with him4 #af4 ,see verse #h4 99,thomas991 ,aramaic 1 means a twin1 the ,greek equivalent being ,didymus4 ,the ,greek equivalent is again mentioned after the name in xx4 #bd1 xxi4 #b4 ,possibly ,thomas was commonly known in ,asia ,minor as ,didymus4 #ag4 ,venit itaque ,iesus3 et #ag4 ,jesus therefore came and invenit eum quatuor dies iam found that he had been four in monumento habentem4 days already in the grave4 #ag4 99,four days499 ,the day of the messenger's arrival would probably be the first day3 two other days our ,lord remained in ,peraea after ,he had received the news1 and one more ,he would be likely to spend in the journey to ,bethania4 ,dying upon the first day1 ,lazarus1 according to the custom of the ,jews1 that burial should immediately follow on death 7see1 e4g41 ,acts v4 #f1 #aj71 had been buried on that same day1 as a comparison of this verse with #ci clearly proves4 #ah4 7,erat autem ,bethania iuxta #ah4 7,now ,bethania was near ,ierosolyman quasi stadiis ,jerusalem1 about fifteen quindecim47 furlongs off47 #ah4 ,see above on verse #a1 and especially on vi4 #ai4 #ai4 ,multi autem ex ,iudaeis #ai4 ,and many of the ,jews were venerant ad ,martham et ,mariam1 come to ,martha and ,mary1 to ut consolarentur eas de fratre comfort them concerning their suo4 brother4 #ai4 99,the ,jews991 whom our ,evangelist always carefully distinguishes from the 8turba10 or lower class1 were leading men among the people2 so that it appears from this that the family of ,lazarus had a good social standing4 #bj4 ,martha ergo ut audivit #bj4 ,martha therefore1 as soon quia ,iesus venit1 occurrit as she heard that ,jesus was illi3 ,maria1 autem domi come1 went to meet him2 but sedebat4 ,mary sat at home4 #ba4 ,dixit ergo ,martha ad #ba4 ,martha therefore said to ,iesum3 ,domine si fuisses hic1 ,jesus3 ,lord1 if thou hadst frater meus non fuisset been here1 my brother had not mortuus3 died4 #bb4 ,sed et nunc scio quia #bb4 ,but now also ,i know that quaecumque poposceris a ,deo1 whatsoever thou wilt ask of dabit tibi ,deus4 ,god1 ,god will give it thee4 #bb4 ,even still she has hope that ,he may intercede with ,god to restore life to her brother4 #bc4 ,dicit illi ,iesus3 ,resurget #bc4 ,jesus saith to her3 ,thy frater tuus4 brother shall rise again4 #bc4 ,in words1 purposely ambiguous1 and meant to try her faith1 ,jesus assures her that her brother shall rise again4 #bd4 ,dicit ei ,martha3 ,scio quia #bd4 ,martha saith to him3 ,i resurget in resurrectione in know that he shall rise again novissimo die4 in the resurrection at the last day4 #bd4 ,understanding ,him to speak of the final resurrection1 or at least wishing to force ,him to explain1 she says3 99,i know991 c4 ,note how ,martha's words prove the faith of the ,jews of that time in the resurrection of the body4 #be4 ,dixit ei ,iesus3 ,ego sum #be4 ,jesus said to her3 ,i am resurrectio et vita3 qui the resurrection and the life3 credit in me1 etiam si mortuus he that believeth in me fuerit1 vivet3 although he be dead1 shall live4 #bf4 ,et omnis qui vivit et #bf4 ,and every one that liveth1 credit in me1 non morietur in and believeth in me shall not aeternum4 ,credis hoc8 die for ever4 ,believest thou this8 #be1 #bf4 ,christ avails of this occasion to perfect her faith1 and in the beautiful and consoling words which we read in the antiphon of the ,benedictus in the ,office for the ,dead1 declares that ,he ,himself by ,his own power1 and not merely by supplication to the ,father1 as she imagined 7verse #bb71 is the author of our resurrection and life4 ,in the following words ,he explains what ,he means4 ,he who believes in ,me1 and dies in the living faith1 which worketh by charity1 even though he be corporally dead1 like ,lazarus1 shall live again a glorious life1 even in his body2 and everyone who is living in the body1 and so believeth shall never die1 because though he shall indeed pass through the gates of death1 ,i shall quicken him again to a better life so that he may be said rather to have slept than died47#gf7 ,if this interpretation of the words1 8shall never die10 seem to anyone strained1 he may take them in reference to the death of the soul2 but as there is question in the context of the raising of the body of ,lazarus1 we consider the opinion we have adopted more probable4 ,in these verses1 then1 ,jesus declares ,himself the resurrection and the life2 the resurrection of the dead1 the enduring life of the living4 ,so that verse #be encourages ,martha to hope to have ,lazarus restored to her1 and verse #bf warns her to look to herself1 in order that she may live for ever4 #bg4 ,ait illi3 ,utique ,domine1 #bg4 ,she saith to him3 ,yea1 ego credidi quia tu es ,lord1 ,i have believed that ,christus ,filius ,dei vivi1 qui thou art ,christ the ,son of the in hunc mundum venisti4 living ,god1 who art come into this world4 #bh4 ,et cum haec dixisset1 #bh4 ,and when she had said abiit1 et vocavit ,mariam1 these things1 she went1 and sororem suam silentio1 dicens3 called her sister ,mary ,magister ad est1 et vocat te4 secretly1 saying3 ,the master is come and calleth for thee4 #bi4 ,illa ut audivit1 surgit #bi4 ,she1 as soon as she heard cito1 et venit ad eum4 this1 riseth quickly and cometh to him4 #cj4 ,nondum enim venerat ,iesus #cj4 ,for ,jesus was not yet come in castellum3 sed erat adhuc into the town2 but he was in illo loco ubi occurrerat ei still in that place where ,martha4 ,martha had met him4 #ca4 ,iudaei ergo qui erant cum #ca4 ,the ,jews therefore who ea in domo1 et consolabantur were with her in the house and eam1 cum vidissent ,mariam quia comforted her1 when they saw cito surrexit et exiit1 secuti ,mary that she rose up speedily sunt eam dicentes3 ,quia vadit and went out1 followed her1 ad monumentum ut ploret ibi4 saying3 ,she goeth to the grave1 to weep there4 #cb4 ,maria ergo1 cum venisset #cb4 ,when ,mary therefore was ubi erat ,iesus1 videns eum1 come where ,jesus was1 seeing cecidit ad pedes eius1 et him1 she fell down at his dicit ei3 ,domine1 si fuisses feet1 and saith to him3 ,lord1 hic1 non esset mortuus frater if thou hadst been here1 my meus4 brother had not died4 #bgcb4 ,to ,christ's question1 if she believed what ,he had said of ,himself as the resurrection and the life1 she replies that she believes7#gg7 ,him to be the ,messias1 the ,son of ,god1 and so she implicitly believes in everything ,he teaches1 even though1 as was probably the case now1 she did not quite understand4 ,then she goes home1 and secretly calls her sister ,mary1 who hurries out to meet ,jesus4 ,the ,jews1 thinking ,mary went out to weep at the tomb of ,lazarus1 follow her1 and she and they come to the place where ,jesus still remained outside the village4 ,mary repeats almost the exact words which ,martha had used on meeting ,jesus4 #cc4 ,iesus ergo1 ut vidit eam #cc4 ,jesus therefore1 when he plorantem1 et ,iudaeos qui saw her weeping1 and the ,jews venerant cum ea1 plorantes1 that were come with her1 infremuit spiritu1 et turbavit weeping1 groaned in the seipsum4 spirit1 and troubled himself4 #cc4 ,the word which we translate 99groaned991 is far more expressive of indignation than of grief4 ,so ,tolet41 ,beel41 ,trench1 c4 ,christ's indignation on the present occasion was on account of sin which brought death upon ,lazarus and the whole human race1 or rather perhaps on account of the incredulity of the ,jews1 which made this miracle and the sorrow consequent upon the death of ,lazarus necessary4 99,troubled himself499 ,these words imply ,christ's supreme control over the passions of ,his human nature4 #cd4 ,et dixit3 ,ubi posuistis #cd4 ,and said3 ,where have you eum8 ,dicunt ei3 ,domine1 veni1 laid him8 ,they say to him3 et vide4 ,lord1 come and see4 #cd4 ,he knew well1 but probably wished to excite their faith and hope by the question4 #ce4 ,et lacrymatus est ,iesus4 #ce4 ,and ,jesus wept4 #ce4 ,truly this is a touching scene6 ,the ,lord of heaven weeps over the grave of ,his departed friend4 ,in no other part of the ,gospels are the human and ,divine sides of our ,blessed ,lord's character more clearly brought out than in this beautiful story of the raising of ,lazarus4 ,christ as man weeps over him1 whom ,he is about as ,god to raise from the dead4 #cf4 ,dixerunt ergo ,iudaei3 ,ecce #cf4 ,the ,jews therefore said3 quomodo amabat eum4 ,behold how he loved him4 #cg4 ,quidam autem ex ipsis #cg4 ,but some of them said3 dixerunt3 ,non poterat hic1 qui ,could not he that opened the aperuit oculos caeci nati1 eyes of the man born blind1 facere ut hic non moreretur8 have caused that this man should not die8 #ch4 ,iesus ergo rursum fremens #ch4 ,jesus therefore again in semetipso1 venit ad groaning in himself1 cometh to monumentum3 erat autem the sepulchre3 ,now it was a spelunca3 et lapis cave2 and a stone was laid superpositus erat ei4 over it4 #ch4 ,caves were the usual family vaults of the ,jews1 sometimes natural1 sometimes artificial and hollowed out of a rock4 ,see ,gen4 xxiii4 #i2 ,judith xvi4 #bd2 ,isai4 xxii4 #bf2 ,john xix4 #da4 #ci4 ,ait ,iesus3 ,tollite #ci4 ,jesus saith3 ,take away the lapidem3 ,dicit ei ,martha1 stone4 ,martha1 the sister of soror eius qui mortuus fuerat3 him that was dead1 saith to ,domine1 iam foetet1 him3 ,lord1 by this time he quatriduanus est enim4 stinketh1 for he is now of four days4 #ci4 ,martha evidently imagined that ,jesus wished merely to see her brother's corpse1 and she shudders at the thought of its being exposed1 now decomposing1 to the gaze of the crowd4 ,her words and ,christ's reply1 both show that she did not now hope that ,jesus could raise her brother who was four days dead4 ,a little before indeed she had hoped for even this 7verse #bb72 but now her faith began to waver4 8,habuit ergo alternantes motus gratiae et naturae1 fidei et diffidentiae1 spei et desperationis de resurrectione ,lazari0 7,a ,lap474 ,from this verse we learn that ,lazarus was four days dead2 from verse #ag that he was four days in the grave2 hence he must have been buried on the day he died4 #dj4 ,dicit ei ,iesus3 ,nonne dixi #dj4 ,jesus saith to her3 ,did tibi quoniam si credideris1 not ,i say to thee1 that if videbis gloriam ,dei8 thou believe1 thou shalt see the glory of ,god8 #dj4 ,christ's reply shows that ,martha's faith was now imperfect4 99,did ,i not say to thee1 that if thou believe1 thou shalt see the glory of ,god899 ,where ,he had said these exact words to her is not recorded1 but the reference is probably to what was said to the messenger and reported by him to the sisters of ,lazarus 7#d71 or to the discourse with ,martha1 epitomized above 7#bcbf74 ,by the 8glory of ,god0 is meant the glorious power of ,god4 #da4 ,tulerunt ergo lapidem3 #da4 ,they took therefore the ,iesus autem elevatis sursum stone away4 ,and ,jesus lifting oculis1 dixit3 ,pater gratias up his eyes said3 ,father1 ,i ago tibi quoniam audisti me3 give thee thanks that thou hast heard me4 #da4 ,the stone that closed the mouth of the cave was removed1 and ,jesus raising ,his eyes to heaven returns thanks to ,his ,father4 ,as man ,he returns thanks for the power which ,he was about to manifest2 and ,he does so before the event1 so confident is ,he that ,lazarus will start at ,his call4 ,jesus did not enter the sepulchre2 if ,he had entered1 our ,evangelist who records all the circumstances so minutely would have mentioned the fact4 ,it is hardly necessary to remark upon the absurd explanation of ,paulus and ,gabler1 to the effect that ,jesus alone looked into the sepulchre1 or alone entered it1 and to ,his surprise found ,lazarus alive2 that ,he then returned thanks to ,god that ,lazarus was not dead1 and told ,lazarus to come out of the sepulchre4 ,for that ,christ did not enter the sepulchre1 is clear from what has been already stated1 as well as from ,his words1 8,come forth10 which imply that ,he was outside4 ,that ,he alone looked into the sepulchre1 is incredible2 for we may be sure that the natural curiosity of the crowd assembled1 led many of them to look into the sepulchre4 ,is it likely too1 that if ,jesus on looking into the sepulchre saw ,his friend alive1 ,he would coolly begin to return thanks to ,god1 and then quietly tell ,lazarus to come out8 ,he should have been more than man1 which our adversaries will not admit ,him to have been1 to preserve such coolness in such circumstances4 #db4 ,ego autem sciebam quia #db4 ,and ,i knew that thou semper me audis3 sed propter hearest me always1 but because populum qui circumstat1 dixi1 of the people who stand about ut credant quia tu me misisti4 have ,i said it2 that they may believe that thou hast sent me4 #db4 ,christ's thanks to the ,father on this occasion must not lead us to suppose that some unexpected favour had been conferred by the ,father upon ,him4 ,he knew well that on account of the conformity of ,his will with that of ,his ,father1 ,he could ask nothing that ,his ,father could refuse2 but ,he returns thanks now1 as ,he ,himself tells us1 in order that the people present might believe that the ,father had sent ,him4 ,in other words1 ,jesus wished to make the raising of ,lazarus a clear proof of ,his ,divinity1 by thus calling ,god to witness to the miracle before it was wrought4 ,unquestionably the raising of ,lazarus from the dead is a most powerful proof of the ,divinity of ,christ4 ,it was a manifest and public miracle performed in the presence of a whole crowd of witnesses 7see #ai1 #ca1 #de71 performed to prove that ,christ had come from the ,father 7verse #db72 that ,he was the resurrection and the life 7verses #be1 #bf72 that ,he was the ,son of ,god 7verse #d72 that1 in fact1 ,he was all that which1 a short time previously1 and in ,jerusalem itself1 ,he had claimed to be1 namely1 the ,lord of life1 one with the ,father 7x4 #bh1 #cj74 ,such a miracle in such circumstances ,god could never have permitted1 had ,christ not been in truth all that ,he claimed to be4 ,rationalists have tried in various ways to explain away this stupendous miracle4 ,some say that the story is a pure concoction of ,st4 ,john1 else it would have been narrated by some other ,evangelist4 ,others1 that the death of ,lazarus was merely feigned1 a pious ruse in which ,christ and ,lazarus1 as well as ,martha and ,mary were accomplices1 with the object of inducing the people to accept and follow the teachings of ,christ4 ,but we need hardly point out how absurd it is to suppose1 that ,st4 ,john would attempt1 fifty years after the ,synoptic ,evangelists1 to invent and put forward such a minute account of an extraordinary event till then unheardof by the ,jews4 ,that the other ,evangelists make no mention of this stupendous miracle is remarkable1 but may be accounted for by the fact that prior to the history of the ,passion1 they confine their narratives almost entirely to what ,christ said and did in ,galilee4 ,hence they do not mention the healing of the man who had been ill for thirtyeight years 7,john v4 #ei71 nor of the man born blind 7,john ix471 nor1 for the same reason1 the raising of ,lazarus1 all these miracles having occurred in ,judea4 ,the second theory mentioned above hardly requires refutation4 ,even ,his ,jewish enemies never accused ,christ of fraud or deception2 and in this particular instance the ,jews1 many of whom were hostile to ,jesus 7verse #df71 and no doubt investigated the miracle1 had not the slightest suspicion of fraud4 ,so certain were all1 even the ,pharisees1 that the miracle was genuine1 that without attempting to deny it1 they merely bethink themselves what they will do with ,jesus 7verses #dg1 #dh74 #dc4 ,haec cum dixisset1 voce #dc4 ,when he had said these magna clamavit3 ,lazare veni things1 he cried with a loud foras4 voice3 ,lazarus1 come forth4 #dd4 ,et statim prodiit qui #dd4 ,and presently he that had fuerat mortuus1 ligatus pedes been dead came forth1 bound et manus institis1 et facies feet and hands with winding illius sudario erat ligata4 bands1 and his face was bound ,dixit eis ,iesus3 ,solvite eum1 about with a napkin4 ,jesus et sinite abire4 said to them3 ,loose him and let him go4 #de4 ,multi ergo ex ,iudaeis qui #de4 ,many therefore of the ,jews venerant ad ,mariam et ,martham2 who were come to ,mary and et viderant quae fecit ,iesus1 ,martha1 and had seen the crediderunt in eum4 things that ,jesus did1 believed in him4 #df4 ,quidam autem ex ipsis #df4 ,but some of them went to abierunt ad pharisaeos1 et the ,pharisees1 and told them dixerunt eis quae fecit ,iesus4 the things that ,jesus had done4 #dg4 ,collegerunt ergo #dg4 ,the chief priests pontifices et pharisaei therefore and the ,pharisees concilium et dicebant3 ,quid gathered a council1 and said3 facimus1 quia hic homo multa ,what do we1 for this man doth signa facit8 many miracles8 #dh4 ,si dimittimus eum sic1 #dh4 ,if we let him alone so1 omnes credent in eum3 et all will believe in him1 and venient ,romani1 et tollent the ,romans will come1 and take nostrum locum1 et gentem4 away our place and nation4 #dh4 ,they dreaded lest the ,romans1 fearing ,he should become king1 should come and destroy their temple and nation4 #di4 ,unus autem ex ipsis #di4 ,but one of them named ,caiphas nomine1 cum esset ,caiphas1 being the highpriest pontifex anni illius1 dixit that year1 said to them3 ,you eis3 ,vos nescitis quidquam4 know nothing4 #ej4 ,nec cogitatis quia expedit #ej4 ,neither do you consider vobis ut unus moriatur homo that it is expedient for you pro populo1 et non tota gens that one man should die for pereat4 the people1 and that the whole nation perish not4 #ea4 ,hoc autem a semetipso non #ea4 ,and this he spoke not of dixit3 sed cum esset pontifex himself3 but being the high anni illius1 prophetavit quod priest of that year1 he ,iesus moriturus erat pro prophesied that ,jesus should gente4 die for the nation4 #eb4 ,et non tantum pro gente1 #eb4 ,and not only for the sed ut filios ,dei1 qui erant nation1 but to gather together dispersi1 congregaret in unum4 in one the children of ,god1 that were dispersed4 #dieb4 ,then ,caiphas1 the ,highpriest for that year said3 99,you know nothing991 c4 ,caiphas meant that ,jesus should be got rid of to save the ,jewish nation from incurring the anger of the ,romans4 ,the ,holy ,ghost1 however1 as ,st4 ,john tells us1 signified through ,caiphas 7as an unconscious instrument7 that the death of ,jesus was necessary for the eternal salvation of the ,jewish people1 and of all to be called to the faith who were scattered then or since among the ,gentiles4 ,caiphas was unaware of the solemn sense of the words which he enunciated2 so that the ,holy ,ghost speaking through a prophet may sometimes mean one thing1 the ,prophet himself something quite different4 ,it is the common opinion1 too1 that even the inspired writers did not always understand the meaning of what they wrote1 and in such cases the sense of ,scripture is1 of course1 that which was intended by the ,holy ,ghost4 ,caiphas1 whom on this occasion the ,holy ,ghost employed to declare the necessity for man of the vicarious sacrifice of ,christ1 was the ,jewish ,highpriest at the time 7xi4 #di1 xviii4 #ac74 ,his fatherinlaw1 ,annas1 is called ,highpriest by ,st4 ,luke 7,luke iii4 #b2 ,acts iv4 #f71 from which some1 as ,beelen1 conclude1 that each filled the office of ,highpriest every alternate year4 ,for this view1 however1 there is no historical evidence1 and it seems more probable that ,annas is called ,highpriest by ,st4 ,luke1 not because he was then discharging the duties of the successor of ,aaron1 but because1 having been ,highpriest1 and unlawfully deposed 7,a4,d4 #ad7 by ,valerius ,gratus1 the ,roman ,governor of ,judea1 he was still regarded by the ,jews as the lawful ,highpriest47#gh7 ,or it may be that1 as ,president of the ,sanhedrim1 a position which ,annas filled1 after he had been deposed from that of ,highpriest1 he is styled by ,st4 ,luke4 ,this latter is the view of ,cornely1 iii41 #gf1 n4 #ah4 ,see ,acts vii4 #a2 ix4 #a1 #b4 #ec4 ,ab illo ergo die #ec4 ,from that day therefore cogitaverunt ut interficerent they devised to put him to eum4 death4 #ec4 ,thus the raising of ,lazarus1 which was the occasion of ,caiphas' suggestion1 had an important influence upon the final determination of the ,jews to put ,christ to death4 ,st4 ,john notes the growth of ,jewish hostility step by step3 v4 #af ff42 vii4 #cb1 #de ff42 viii4 #de ff42 viii4 #ei2 ix4 #bb2 x4 #ci4 #ed4 ,iesus ergo iam non in #ed4 ,wherefore ,jesus walked no palam ambulabat apud ,iudaeos1 more openly among the ,jews1 sed abiit in regionem iuxta but he went into a country desertum1 in civitatem quae near the desert1 unto a city dicitur ,ephrem1 et ibi that is called ,ephrem1 and morabatur cum discipulis suis4 there he abode with his disciples4 #ed4 ,the city of ,ephrem 7,gr4 7 is probably the same to which ,josephus refers 7,bell4 ,jud41 iv4 #i1 #i7 as situated in the mountains of ,judea4 ,the city probably occupied the site of the modern et,taiyibeh1 about #ad miles ,n4,e4 of ,jerusalem1 in the mountainous district lying between the central towns and the ,jordan4 ,see ,smith's ,b4 ,d4 #ee4 ,proximum autem erat pascha #ee4 ,and the pasch of the ,jews ,iudaeorum3 et ascenderunt was at hand3 and many from the multi ,ierosolymam de regione country went up to ,jerusalem ante pascha1 ut sanctificarent before the pasch1 to purify seipsos4 themselves4 #ee4 ,this was the fourth and last ,pasch of our ,lord's public life1 and during it ,he was put to death4 99,to purify themselves992 i4e41 from any legal uncleanness1 in order that they might be able to keep the ,passover4 ,see ,numb4 ix4 #aj2 #b ,paral4 xxx4 #ag2 ,acts xxi4 #bdef4 ,in any case where sacrifice was required in the process of purification1 it was necessary to go to ,jerusalem1 because there only could sacrifice be offered4 #ef4 ,quaerebant ergo ,iesum3 et #ef4 ,they sought therefore for colloquebantur ad invicem1 in ,jesus2 and they discoursed one templo stantes3 ,quid putatis1 with another1 standing in the quia non venit ad diem festum8 temple3 ,what think you1 that ,dederant autem pontifices et he is not come to the festival pharisaei mandatum1 ut si quis day8 ,and the chief priests and cognoverit ubi sit1 indicet1 the ,pharisees had given a ut apprehendant eum4 commandment1 that if any man knew where he was1 he should tell1 that they might apprehend him4 #ef4 ,whether those who sought ,jesus were ,his friends or enemies1 is disputed4 ,but from what follows in this verse1 we believe they were ,his enemies1 who were looking for ,him1 in order to deliver ,him up to the ,sanhedrim4 99,what think you1 that he is not come to the festival day899 ,we much prefer to understand here two questions--99,what think you899 ,do you think 99that he will not come to the feast998 ,for our ,rhemish translation gives a past1 whereas it ought to have a future sense4 ,hence the ,revised ,version translates with two questions4 ,,chapter ,,xii4 #ah4 99,the ,supper in ,bethania six days before the ,pasch499 #iaa4 99,the chief priests think of killing ,lazarus499 #abai4 99,on the day after the supper ,christ enters ,jerusalem in triumph1 to the disgust of the ,pharisees499 #bjbb4 99,some ,gentile ,proselytes wish to see ,him499 #bccc4 99,christ 7at the temple7 foretells the near approach of ,his passion1 and a voice from heaven is heard499 #cdcf4 99,he continues to refer to ,his approaching death1 and exhorts the people to faith499 #cgdc4 99,yet though they had witnessed many miracles1 most of them refused to believe1 as the prophets had foretold499 #ddej4 99,christ's testimony regarding the object of the ,incarnation1 and the necessity of faith in ,him499 #a4 ,iesus ergo ante sex dies #a4 ,jesus therefore six days paschae venit ,bethaniam1 ubi before the pasch came to ,lazarus fuerat mortuus1 quem ,bethania1 where ,lazarus had suscitavit ,iesus4 been dead1 whom ,jesus raised to life4 #a4 ,maldonatus connects with xi4 #ee3 since the ,pasch was near1 ,jesus on ,his way to ,jerusalem to celebrate it1 came to ,bethania4 99,six days before the pasch499 ,this peculiar ,greek construction would be better rendered in ,latin2 8sex diebus ante pascha40 ,we have now entered upon the last week of our ,divine ,lord's mortal life1 but there is a diversity of opinion regarding the exact day here indicated4 ,the principal views regarding the days of our ,lord's arrival at ,bethania1 of the supper there1 and of the triumphant entry into ,jerusalem1 are3-- 7#a7 ,arrival at ,bethania on ,friday2 the supper 7a7 on the same evening1 or 7b7 according to others1 on ,saturday evening2 the triumphal entry on ,sunday4 7#b7 ,arrival at ,bethania on ,saturday evening2 the supper on the same evening2 the entry into ,jerusalem 7a7 on ,sunday1 or 7b7 according to others1 on ,monday4 7#c7 ,arrival on ,sunday2 supper on the same evening2 the entry into ,jerusalem on ,monday4 #b4 ,fecerunt autem ei coenam #b4 ,and they made him a supper ibi3 et ,martha ministrabat1 there3 and ,martha served1 but ,lazarus vero1 unus erat ex ,lazarus was one of them that discumbentibus cum eo4 were at table with him4 #b4 ,in ,bethania then 7in the house of ,simon the leper1 as we learn from ,matt4 xxvi4 #f2 ,mark xiv4 #c7 a supper was prepared for ,jesus1 at which ,lazarus was present and ,martha served4 ,we take it as certain that ,matthew 7xxvi4 #fac7 and ,mark 7xiv4 #ci7 refer to the same unction of ,christ which is recorded by ,st4 ,john in the following verses here4 ,if not1 we should have to suppose that the same murmuring for the same cause in the same circumstances took place a second time within four days1 though reprehended by ,christ on the first occasion it occurred4 ,that ,,ss4 ,matthew and ,mark seem to refer to an occasion two days before the ,pasch 7,matt4 xxvi4 #b2 ,mark xiv4 #a71 while ,st4 ,john refers to an occasion six days before1 is readily explained4 ,the two ,synoptic ,evangelists record this anointing of ,jesus by ,mary out of its place1 and in connection with the treachery of ,judas1 because it was it that finally determined ,judas to betray our ,lord47#gi7 #c4 ,maria ergo accepit libram #c4 ,mary therefore took a pound unguenti nardi pistici1 of ointment of right pretiosi1 et unxit pedes ,iesu1 spikenard1 of great price1 and et extersit pedes eius anointed the feet of ,jesus1 capillis suis3 et domus and wiped his feet with her impleta est ex odore unguenti4 hair3 and the house was filled with the odour of the ointment4 #c4 ,when we bear in mind the prominence given to ,lazarus1 ,martha1 and ,mary in the preceding chapter1 and find two of the three mentioned in verse #b here1 it is certain that the ,mary mentioned here1 in verse #c1 can be no other than she who was sister to ,martha and ,lazarus4 99,mary therefore took a pound of ointment of right spikenard499 ,we learn from ,matthew and ,mark that the ointment was contained in an alabaster box4 ,alabaster is a species of stone resembling marble1 and derives its name from ,alabastron1 a town in ,egypt1 near which it was found in large quantities4 ,the term 8alabaster box0 came in time to be applied to any box for holding perfumes4 99,spikenard991 or nard1 is a famous aromatic substance obtained from an eastern plant of the same name4 ,it is said in our ,rhemish ,version to be 99right99 spikenard4 ,the ,greek adjective thus translated is 1 which may mean genuine1 from 2 or liquid1 from 71 to drink72 or1 as ,st4 ,augustine says1 the nard may have been so called from the place in which it was obtained4 ,st4 ,john tells us that ,mary anointed the feet of our ,lord1 who1 according to the ,jewish custom1 would be reclining on ,his left side upon a couch1 with ,his feet stretching out behind4 ,the first two ,evangelists mention only the unction of our ,lord's head1 so that ,st4 ,john supplements their account4 ,the fact that the odour of the ointment filled the house1 is mentioned as a proof of its excellence4 ,pliny 7xiii4 #c7 refers to such unctions among the ,romans3 8,vidimus etiam vestigia pedum tingi40 #d4 ,dixit ergo unus ex #d4 ,then one of his disciples1 discipulis eius1 ,iudas ,judas ,iscariot1 he that was ,iscariotes1 qui erat eum about to betray him1 said3 traditurus3 #e4 ,quare hoc unguentum non #e4 ,why was not this ointment veniit trecentis denariis1 et sold for three hundred pence1 datum est egenis8 and given to the poor8 #d1 #e4 ,from ,,ss4 ,matt4 and ,mark1 it would seem that at least two of the disciples must have murmured1 for ,st4 ,matt4 says3 8,and the disciples seeing it1 had indignation20 and ,st4 ,mark3 8,now there were some that had indignation within themselves1 and said3 ,why was this waste of the ointment made80 ,we may admit1 then1 that some of the others joined ,judas in murmuring1 but probably from a different motive2 or1 we may hold1 with some commentators1 that the plural is used indefinitely for the singular4 99,judas ,iscariot99 7,gr4 ,judas ,iscariot1 son of ,simon3 see notes on vi4 #gb7 spoke out1 asking why this ointment was not sold at #cjj pence1 and the price given to the poor8 ,we discussed above on vi4 #g1 the value of the ,roman silver penny at this time current in ,palestine1 from which it appears that this box of ointment was thought to be worth nearly #aj of our money4 #f4 ,dixit autem hoc1 non quia #f4 ,now he said this1 not de egenis pertinebat ad eum1 because he cared for the poor2 sed quia fur erat1 et loculos but because he was a thief1 habens1 ea quae mittebantur and having the purse1 carried portabat4 the things that were put therein4 #f4 ,st4 ,john here declares the motive of ,judas4 ,it was not love for the poor1 as he pretended1 but because1 being pursebearer1 for our ,lord and the disciples1 he was always anxious to receive money1 that he might have an opportunity of filching some of it for himself4 ,whether with our ,rhemish ,version we give the meaning of 8carried10 or1 as others prefer1 8made away with10 at all events1 it is plain from the verse1 in which ,judas is declared a thief1 that he sometimes appropriated to his own uses money from the common purse4 ,in his case1 too1 the saying was true3 8,nemo repente fit turpissimus40 #g4 ,dixit ergo ,iesus3 ,sinite #g4 ,jesus therefore said3 ,let illam ut in diem sepulturae her alone1 that she may keep meae servet illud4 it against the day of my burial4 #g4 ,there is a difference of reading in this verse4 ,many ancient authorities read3 99,she has kept it99 77 99against the day of my burial992 and the meaning of this reading is plain4 ,the more probable7#hj7 ,greek reading1 however1 is3 8,that she might keep it 7 444 7 against the day of ,my burial40 ,in this reading we take our ,lord's reply to mean3 ,let her alone3 it was not sold 7,judas had asked3 ,why was it not sold87 in order that she might keep it against the day of ,my burial4 ,thus we would read 8servaret0 instead of 8servet0 in the ,vulgate2 and we take 8ut0 to depend not on 8sinite10 but on some words such as 8non veniit0 7it was not sold7 understood4 ,st4 ,john's report of ,christ's words agrees substantially with that of ,st4 ,mark1 who represents our ,lord as saying3 8,she is come beforehand to anoint ,my body for the burial0 7,mark xiv4 #h72 and both accounts1 as well as that of ,st4 ,matt4 7xxvi4 #ab71 8,she hath done it for ,my burial10 signify that our ,lord's death was so close at hand that this unction might be regarded as a preparation for ,his burial2 and hence ,mary was not to be blamed1 inasmuch as such honours were usually paid to bodies before burial4 ,immediately after their account of this unction1 ,,ss4 ,matt4 and ,mark narrate the compact of ,judas with the ,jews to betray ,jesus for thirty pieces of silver2 so that it is extremely probable that it was spite at losing the price of the ointment used on this occasion that finally determined ,judas to betray our ,lord4 #h4 ,pauperes enim semper #h4 ,for the poor you have habetis vobiscum3 me autem non always with you2 but me you semper habetis4 have not always4 #h4 99,but me you have not always499 ,christ as ,god is1 no doubt1 everywhere1 even now2 and even as man ,he is still upon our altars in the ,blessed ,sacrament2 but ,he is no longer with us in a mortal body capable of deriving sensible pleasure and comfort from such ministrations as those of ,mary upon this occasion4 #i4 ,cognovit ergo turba multa #i4 ,a great multitude therefore ex ,iudaeis quia illic est3 et of the ,jews knew that he was venerunt1 non propter ,iesum there3 and they came1 not for tantum1 sed ut ,lazarum ,jesus' sake only1 but that viderent1 quem suscitavit a they might see ,lazarus1 whom mortuis4 he had raised from the dead4 #aj4 ,cogitaverunt autem #aj4 ,but the chief priests principes sacerdotum ut et thought to kill ,lazarus also3 ,lazarum interficerent4 #aa4 ,quia multi propter illum #aa4 ,because many of the ,jews abibant ex ,iudaeis1 et by reason of him went away1 credebant in ,iesum4 and believed in ,jesus4 #iaa4 ,a great multitude1 on learning that ,christ was in ,bethania1 flocked out to see the wonderworker1 and ,lazarus whom ,he had raised from the dead2 and so many were being converted by that miracle1 that the chief priests thought of putting ,lazarus to death1 that they might thus get rid of a living and manifest proof of the almighty power of ,jesus4 #ab4 ,in crastinum autem turba #ab4 ,and on the next day a multa1 quae venerat ad diem great multitude1 that was come festum1 cum audissent quia to the festival day1 when they venit ,iesus ,ierosolymam4 had heard that ,jesus was coming to ,jerusalem1 #ab4 ,on the day after the supper1 which we take to have been ,sunday or ,monday1 that is1 the first or second day of the ,jewish week1 a great multitude came to meet our ,lord and escort ,him into ,jerusalem4 ,hundreds of thousands always flocked to ,jerusalem for the ,pasch1 and though the feast was still some days off1 a great number had already arrived4 ,doubtless many of the inhabitants of ,jerusalem were also among the crowd on this occasion4 #ac4 ,acceperunt ramos palmarum1 #ac4 ,took branches of palm et processerunt obviam ei1 et trees1 and went forth to meet clamabant3 ,hosanna1 benedictus him1 and cried3 ,hosanna1 qui venit in nomine ,domini1 blessed is he that cometh in rex ,israel4 the name of the ,lord1 the king of ,israel4 #ac4 ,carrying palm branches1 with shouts of joy and triumph1 they hailed ,jesus as the ,messias1 and ,king of ,israel2 in the words of the great ,paschal chant 7,ps4 cxvii4 #bf71 99,hosanna99 71 which is contracted for 7 means3 pray1 save1 or3 save1 ,i beseech4 ,it may be taken here as a prayer to ,jesus to save them1 or rather as a prayer to ,god to save and bless their ,messias4 ,or it may be that it was used as an expression of joy without attention to its literal meaning1 as the expressions 8vivat10 8vive le roi10 and the like1 are sometimes used at the present day4 #ad4 ,et invenit ,iesus asellum1 #ad4 ,and ,jesus found a young et sedit super eum1 sicut ass1 and sat upon it1 as it is scriptum est3 written3 #ad4 ,from the ,synoptic ,evangelists we learn that ,jesus sent ,his disciples telling them where they should find the colt1 and ,st4 ,matthew tells us that they brought the colt and its mother1 and spread their garments upon both 7 1 ,matt4 xxi4 #g74 ,they spread their garments upon both1 because they did not know upon which ,he would choose to sit4 ,and ,st4 ,matthew adds that ,jesus sat upon them 7 72 that is1 as we take it1 upon the garments that had been spread upon the colt4 ,in this way the accounts of the four ,evangelists are reconciled4 ,another difficulty occurs here1 if we compare the parallel passage of ,st4 ,luke 7xix4 #bi74 ,for1 whereas ,st4 ,john's account naturally leads us to suppose that the ass's colt was procured on the way between ,bethania1 where ,christ had supped on the preceding night 7xii4 #a1 #b7 and ,jerusalem1 ,st4 ,luke1 on the other hand1 says3 8,and it came to pass when ,he was come nigh to ,bethphage and ,bethania1 unto the mount called ,olivet1 ,he sent two of ,his disciples1 saying1 ,go into the town which is over against you1 at your entering into which you shall find the colt of an ass tied10 c4 ,we have searched in vain for a satisfactory solution of this difficulty4 ,if the words of ,st4 ,luke are to be taken strictly as meaning that ,christ was not merely near to1 but approaching ,bethania1 then we would hold that on this morning1 before the procession started1 ,he had retired from ,bethania eastward1 and therefore farther away from ,jerusalem1 and was now again approaching the village on ,his way to the ,holy ,city4 ,there is nothing improbable in this supposition1 for ,christ did many things which the ,evangelists have not recorded 7,john xxi4 #be71 and it enables us to reconcile two accounts1 which are not easily reconciled otherwise4 #ae4 ,noli timere filia ,sion3 #ae4 ,fear not1 daughter of ecce rex tuus venit sedens ,sion3 behold1 thy king cometh1 super pullum asinae4 sitting on an ass's colt4 #ae4 ,st4 ,matthew 7xxi4 #d7 says that these things were done that prophecy might be fulfilled2 that is1 they were brought about by ,god1 not by the disciples1 who1 as ,st4 ,john tells us in the next verse1 were ignorant that they were fulfilling a prophecy4 ,the whole quotation here is substantially from ,zach4 ix4 #i3 8,rejoice greatly 7#8fear not1' of ,st4 ,john7 ,o daughter of ,sion2 shout for joy1 ,o daughter of ,jerusalem6 ,behold thy ,king will come to thee1 the ,just and ,saviour3 ,he is poor and riding upon an ass1 and 7even7 upon a colt the foal of an ass40 #af4 ,haec non cognoverunt #af4 ,these things his disciples discipuli eius primum3 sed did not know at the first3 but quando glorificatus est ,iesus1 when ,jesus was glorified1 then tunc recordati sunt quia haec they remembered that these erant scripta de eo1 et haec things were written of him1 fecerunt ei4 and that they had done these things to him4 #af4 ,the disciples did not know at that time that prophecy was being fulfilled2 but when the light of the ,holy ,ghost had flooded their souls at the first ,pentecost 7,acts ii4 #d71 then they recognised in these things the fulfilment of prophecy4 #ag4 ,testimonium ergo #ag4 ,the multitude therefore perhibebat turba quae erat cum gave testimony1 which was with eo quando ,lazarum vocavit de him when he called ,lazarus out monumento1 et suscitavit eum a of the grave1 and raised him mortuis4 from the dead4 #ag4 99,when he called ,lazarus out of the grave499 ,it is doubtful1 and authorities are much divided1 whether the true reading here is when 771 or that 774 ,in the former reading1 eyewitnesses of the miracle now bore testimony of it2 in the latter1 the crowd that was now with ,him having heard and believed that the miracle had been wrought1 now bore witness that ,jesus had raised ,lazarus from the dead4 #ah4 ,propterea et obviam venit #ah4 ,for which reason also the ei turba1 quia audierunt eum people came to meet him3 fecisse hoc signum4 because they heard that he had done this miracle4 #ah4 ,it was on account of this miracle too that the crowd had come out to meet ,him4 ,we take 8the multitude0 in this verse to be the same as that referred to in the preceding 7 72 and what ,st4 ,john tells us is1 that their coming out to meet ,him1 and their testimony regarding ,him1 both proceeded from the fact that ,he had raised ,lazarus from the dead4 #ai4 ,pharisaei ergo dixerunt ad #ai4 ,the ,pharisees therefore semetipsos3 ,videtis quia nihil said among themselves3 ,do you proficimus8 ecce mundus totus see that we prevail nothing8 post eum abiit4 behold1 the whole world is gone after him4 #ai4 ,the jealousy of the ,pharisees is at once aroused1 and1 as often happens in such circumstances1 they exaggerate1 saying that the whole world had gone after ,him4 ,our ,lord moved on towards ,jerusalem1 riding upon the ass17#ha7 between two enthusiastic crowds 7see ,matt4 xxi4 #i2 ,mark xi4 #i74 ,as ,he approached the city1 and shouts of joy and thanksgiving rose from the crowds which preceded and followed1 some ,pharisees1 as we learn from ,st4 ,luke1 bade ,jesus rebuke ,his disciples for the words of homage they were using4 ,to whom ,he replied3 8,i say to you1 if these shall hold their peace1 the stones will cry out0 7,luke xix4 #dj74 ,then when ,he had mounted the summit of ,olivet1 and the city and temple burst upon ,his view1 ,he wept1 and 8went on to prophesy the destruction of the city with a particularity of detail1 to the exactness of which the subsequent history bears wonderful testimony40 7,coleridge1 ,life of our ,life1 vol4 ii41 p4 #ahg74 ,see ,luke xix4 #dadd4 ,when the procession entered ,jerusalem1 the 8whole city was moved1 saying1 ,who is this80 ,and the people said1 8,this is ,jesus the ,prophet from ,nazareth of ,galilee0 7,matt4 xxi4 #aj1 #aa74 ,as we learn from ,st4 ,mark1 ,jesus went up to the temple1 and there the events occurred which ,st4 ,john records down to verse #cf4 #bj4 ,erant autem quidam #bj4 ,now there were certain gentiles1 ex his qui gentiles among them who came ascenderant ut adorarent in up to adore on the festival die festo4 day4 #ba4 ,hi ergo accesserunt ad #ba4 ,these therefore came to ,philippum1 qui erat a ,philip1 who was of ,bethsaida ,bethsaida ,galilaeae1 et of ,galilee1 and desired him1 rogabant eum1 dicentes3 ,domine saying3 ,sir1 we would see volumus ,iesum videre4 ,jesus4 #bb4 ,venit ,philippus1 et dicit #bb4 ,philip cometh and telleth ,andreae3 ,andreas rursum et ,andrew4 ,again ,andrew and ,philippus dixerunt ,iesu4 ,philip told ,jesus4 #bjbb4 ,some ,gentiles1 who were probably proselytes1 had come to ,jerusalem for the ,pasch1 and they ask ,philip that they may see1 that is1 speak with ,jesus4 ,philip consults his fellowtownsman1 ,andrew 7,john i4 #dd71 and they both make known the request to ,jesus4 ,our ,lord was probably in the ,court of the ,jews1 into which the ,gentiles could not enter1 so that their request meant that ,jesus should come out into the ,court of the ,gentiles4 ,see above on ii4 #ad4 #bc4 ,iesus autem respondit eis1 #bc4 ,but ,jesus answered them dicens3 ,venit hora1 ut saying3 ,the hour is come1 that clarificetur ,filius hominis4 the son of man should be glorified4 #bc4 ,the ,evangelist does not tell us whether ,jesus granted an audience to these ,gentiles1 but goes on to record ,his reply to the disciples3 99,the hour is come that the son of man should be glorified993 i4e41 the hour of ,his death to be followed by ,his glorious resurrection and ascension by the descent of the ,holy ,ghost1 and the call of the ,gentiles4 #bd4 ,amen1 amen dico vobis1 #bd4 ,amen1 amen1 ,i say to you1 nisi granum frumenti cadens in unless the grain of wheat terram1 mortuum fuerit1 falling into the ground die2 #be4 ,ipsum solum manet3 si #be4 ,itself remaineth alone4 autem mortuum fuerit1 multum ,but if it die1 it bringeth fructum affert4 ,qui amat forth much fruit4 ,he that animam suam1 perdet eam3 et loveth his life shall lose it3 qui odit animam suam in hoc and he that hateth his life in mundo1 in vitam aeternam this world1 keepeth it unto custodit eam4 life eternal4 #bd1 #be4 ,in a beautiful comparison our ,lord points out that as the grain of wheat dies in order that it may fructify1 so in the providence of ,god ,his death is necessary to ,his triumph and ,his glory4 ,and applying this doctrine to ,his disciples1 ,he points out that whoever loveth his life inordinately here1 shall lose it for eternity1 and he that hateth 7a ,hebraism for loveth less7 his life in this world1 keepeth it unto life eternal4 #bf4 ,si quis mihi ministrat1 me #bf4 ,if any man minister to me1 sequatur3 et ubi sum ego1 let him follow me3 and where ,i illic et minister meus erit4 am1 there also shall my ,si quis mihi ministraverit1 minister be4 ,if any man honorificabit eum ,pater meus4 minister to me1 him will my ,father honour4 #bf4 99,if any man minister to me1 let him follow me499 ,this exhortation to follow ,christ in despising this life for ,god's sake1 is addressed to all ,his followers1 who are to minister to ,him by the service of devout lives2 but it is applicable in a special way to ,priests1 for to them belongs the privilege of the special ministry4 ,to such as imitate ,him ,he gives the glorious promise1 that where ,he is1 that is1 in the glory of the ,father1 which as ,god ,he then enjoyed1 and which as man ,he was to merit by ,his passion1 there also shall ,his followers be4 #bg4 ,nunc anima mea turbata #bg4 ,now is my soul troubled4 est4 ,et quid dicam8 ,pater1 ,and what shall ,i say8 ,father1 salvifica me ex hac hora4 ,sed save me from this hour4 ,but propterea veni in horem hanc4 for this cause ,i came unto this hour4 #bg4 ,the thought of ,his approaching ,passion now disturbed ,his human soul1 for as ,he was true man1 ,his humanity naturally shuddered at the suffering and death ,he was about to undergo4 ,compare ,matt4 xxvi4 #ch2 ,mark xiv4 #cd4 ,christ1 of course1 permitted this fear to seize upon ,him1 so that it was wholly voluntary2 and ,he manifested it at this particular time1 probably lest ,his disciples should be tempted to say that it was easy for ,him who was ,god to exhort others to despise their life and endure suffering4 ,he shows them1 therefore1 that ,he dreads death like the rest of men2 and ,st4 ,john records the fact because of the ,docetae1 who denied the reality of the ,incarnation1 and consequently of ,christ's sufferings4 ,see above on i4 #ad1 and ,introd4 ,,ix4 99,father save me from this hour499 ,some read this with a note of interrogation after it1 as if the meaning were3 ,shall ,i say to the ,father to save ,me from this hour8 ,but we may understand the words as a conditional prayer proceeding from ,christ's human will2 conditional1 that is1 upon his ,father's will to save ,him from the ,passion which ,he was to undergo1 just as in ,st4 ,luke xxii4 #db3 8,father1 if ,thou wilt1 remove this chalice from ,me2 but not ,my will1 but ,thine be done40 ,that such1 indeed1 is the meaning here1 is proved by what follows1 where ,jesus retracts this conditional prayer1 saying that it was for the very purpose that ,he might suffer1 that ,he came unto this hour4 #bh4 ,pater1 clarifica nomen #bh4 ,father1 glorify thy name4 tuum4 ,venit ergo vox de coelo3 ,a voice therefore came from ,et clarificavi1 et iterum heaven3 ,i have both glorified clarificabo4 it1 and will glorify it again4 #bh4 ,in this verse1 then1 ,he prays absolutely to the ,father to glorify ,his name by the sufferings and death of the ,son4 ,and a voice came from the air1 produced there by ,god or an angel1 saying3 99,i have both glorified 7it71 and will glorify 7it7 again994 ,the sense of these words of the ,father is disputed4 ,the ,latin fathers understand the sense to be2 ,i have glorified ,thee from all eternity1 and will glorify ,thee again as ,godman after ,thy ascension4 ,in favour of this view is the prayer of ,christ3 8,and now glorify ,thou ,me1 ,o ,father1 with ,thyself1 with the glory which ,i had before the world was1 with ,thee0 7,john xvii4 #e74 ,the ,greek fathers1 on the other hand1 all take the sense to be3 ,i have already glorified ,thee by many miracles1 and will again glorify ,thee in the miracles to be wrought at ,thy death1 resurrection1 and ascension1 and afterwards by ,thy followers in ,thy name4 ,it will be noted that the fathers generally understand the words of ,god the ,father in reference to the glorification of ,christ1 whereas ,christ's prayer regarded the glorification of the ,father's name4 ,we feel convinced1 however1 that the direct object of glorification in both instances is the ,father's name4 ,for when ,christ prays3 8,glorify ,thy name10 and the ,father answers3 8,i have glorified1 and will again glorify10 obviously the answer must refer to the glorification of the ,father's name1 for which ,christ had prayed4 ,since1 however1 the glorification of the ,father was to be brought about by the glorification of the ,son2 hence1 this too is indirectly referred to1 and our interpretation agrees substantially with that of the fathers4 #bi4 ,turba ergo quae stabat et #bi4 ,the multitude therefore audierat1 dicebat tonitruum that stood and heard1 said esse factum4 ,alii dicebant3 that it thundered4 ,others ,angelus ei locutus est4 said1 ,an ,angel spoke to him4 #cj4 ,respondit ,iesus1 et dixit3 #cj4 ,jesus answered and said3 ,non propter me haec vox venit1 ,this voice came not because of sed propter vos4 me1 but for your sakes4 #cj4 ,jesus declares that the voice from heaven was the ,father's testimony to ,him1 given for their sakes1 in order that they might believe in ,him4 #ca4 ,nunc iudicium est mundi3 #ca4 ,now is the judgment of the nunc princeps huius mundi world3 now shall the prince of eiicietur foras4 this world be cast out4 #ca4 99,now is the judgment of the world499 ,there is a difference of opinion as to what judgment is here spoken of2 whether the judgment of liberation of the world in general1 or the judgment of condemnation of the wicked world4 ,in favour of the former1 it is argued--7a7 that since ,satan was to be cast out1 or deprived of his dominion over the world1 therefore the world was to be liberated2 7b7 that verse #cb declares the effect of this judgment3 the world shall be liberated1 and as a consequence ,i shall draw all things to ,myself2 7c7 that the world to be judged is that over which ,satan had ruled1 and from which he was now to be cast out4 ,but before the ,incarnation he had held sway over the whole world 7,rom4 iii4 #bc1 xi4 #cb2 ,gal4 iii4 #bb74 ,therefore1 it is the whole world that is to be judged1 and hence there must be question of the judgment of liberation4 ,so ,st4 ,aug41 ,mald41 ,a ,lap41 ,tolet41 ,beel41 ,patriz4 ,in favour of the latter view1 which is held by ,st4 ,chrysostom and most of the ,greek fathers1 it is argued--7a7 that ,st4 ,john always uses of the judgment of condemnation2 7b7 that the world in the beginning of the verse is the same whose prince is to be deprived of his dominion2 that1 therefore1 it should stand or fall with its prince2 hence since he is to be stripped of his dominion1 it is to be condemned2 7c7 that in the discourse after the ,last ,supper1 ,christ always means by the world1 the wicked world1 opposed to ,himself 7,john xiv4 #ag1 #bb1 #cj2 xv4 #ah1 #ai2 xviii4 #i1 #af1 #be72 therefore1 also here1 and hence there must be question of the judgment of condemnation4 99,the prince of this world99 is plainly the devil4 ,see also #b ,cor4 iv4 #d2 ,eph4 ii4 #b1 vi4 #ab4 ,in the ,talmud the same title is given to the prince of devils4 ,by ,christ's death the devil was cast out3 that is1 deprived of that almost universal sway which he had exercised over men before the coming of ,christ4 8,at nondum diabolus e mundo ejectus videtur esse1 cum in eo adhuc grassetur4 ,ejectus foras dicitur non quod nunc in mundo non sit1 et in multis etiamnum dominetur2 sed quod1 quantum in ,christo fuit1 ejectus fuerit1 ita ut1 si homines vellent1 nihil prorsus in ipsos haberet potestatis4 ,homines illi postea portam arcis aperuerunt1 et proditione quadam in suam quisque domum admittit4 ,itaque etiam nunc regnat et operatur1 sed in filios diffidentiae1 ,eph4 ii4 #b0 7,mald4 on this verse74 #cb4 ,et ego si exaltatus fuero #cb4 ,and ,i1 if ,i be lifted up a terra1 omnia traham ad from the earth1 will draw all meipsum3 things to myself4 #cb4 99,and ,i1 if ,i be lifted up from the earth499 ,christ here predicted that after ,his death on the cross 7see next verse7 ,he should become a centre of attraction1 and draw all men 7 is the more probable reading1 not 71 both ,jews and ,gentiles to ,himself4 ,this marvellous prophecy began to be fulfilled in the centurion and his companions 7,matt4 xxvii4 #ed71 and the rest of the multitude that witnessed the crucifixion 7,luke xxiii4 #dh71 and is daily receiving its fulfilment still4 #cc4 ,hoc autem dicebat1 #cc4 7,now this he said1 significans qua morte esset signifying what death he moriturus4 should die47 #cc4 ,st4 ,john here gives us an authentic interpretation4 #cd4 ,respondit ei turba3 ,nos #cd4 ,the multitude answered audivimus ex lege quia him3 ,we have heard out of the ,christus manet in aeternum2 et law1 that ,christ abideth for quomodo tu dicis1 ,oportet ever2 and how sayest thou3 ,the exaltari ,filium hominis8 ,quis son of man must be lifted up8 est iste ,filius hominis8 ,who is this son of man8 #cd4 ,the multitude understood ,jesus to speak of ,his death1 or at least of ,his withdrawal from them1 and object that ,he cannot be the ,messias1 who1 as they understood the ,scriptures 7the law is here put for the whole ,scriptures71 was to remain for ever4 ,they quote no single text1 but probably they had gathered this idea from many passages2 e4g41 ,isai4 ix4 #f1 #g2 ,ps4 cix4 #d2 ,dan4 vii4 #ac1 #ad1 c4 ,it is not unlikely that they had the passage of ,daniel specially before their minds1 for there the power of the ,son of ,man is described as 8an everlasting power that shall not be taken away1 and ,his kingdom 7a kingdom7 that shall not be destroyed40 ,hence1 they argued1 if ,christ was to die1 ,he could not be the ,messias1 but must be some other ,son of ,man than he spoken of by ,daniel4 #ce4 ,dixit ergo eis ,iesus3 #ce4 ,jesus therefore said to ,adhuc modicum1 lumen in vobis them3 ,yet a little while1 the est4 ,ambulate dum lucem light is among you4 ,walk habetis1 ut non vos tenebrae whilst you have the light1 comprehendant3 et qui ambulat that the darkness overtake you in tenebris1 nescit quo vadat4 not4 ,and he that walketh in darkness knoweth not whither he goeth4 #ce4 ,christ might have easily replied1 showing them from the same ,scriptures that the ,messias was to suffer and die 7see1 e4g41 ,isai4 liii42 ,dan4 ix4 #bf72 but probably because ,he saw that the motive of the multitude in objecting was not to seek light1 but to disprove ,his claim to be the ,messias1 ,he did not vouchsafe a reply to their objection1 but went on to exhort them to believe1 for thus they should find a solution of all their difficulties4 99,yet a little while992 i4e41 a few days more1 the light1 which is ,himself1 is to be among them4 ,he exhorts them1 therefore1 to walk1 that is1 to believe1 while ,he is present among them1 in order that darkness1 that is1 the time when ,he is gone from among them1 may not find them still in their unbelief4 99,and99 7 7 99he that walketh in darkness knoweth not whither he goeth994 ,christ does not mean to say that they could not believe after ,his death2 but just as1 though it is quite possible to walk during the time of darkness1 still it is easier to walk in daylight1 so it was easier for them to believe now1 when ,he1 the ,sun of ,justice was corporally present among them1 than it would be when ,he had withdrawn ,his light4 ,we take1 8darkness10 then1 with ,mald41 not of sin1 nor of unbelief1 but1 as opposed to the light which is ,christ1 of the time when ,christ could be no longer present among them1 after ,his death1 as in verse ix4 #d2 xi4 #i1 #aj4 #cf4 ,dum lucem habetis1 credite #cf4 ,whilst you have the light1 in lucem1 ut filii lucis believe in the light1 that you sitis4 ,haec locutus est ,iesus3 may be the children of light4 et abiit1 et abscondit se ab ,these things ,jesus spoke1 and eis4 he went away1 and hid himself from them4 #cf4 ,he now explains what ,he means by telling them to walk4 ,it is that they should believe4 99,that you may be99 7become7 99the children of light994 ,the phrase 8children of light0 is a ,hebraism1 meaning those who are to possess the light1 who are destined for it4 ,compare ,luke xvi4 #h2 ,eph4 v4 #h4 99,and he went away1 and hid himself from them499 ,,ss4 ,matt4 and ,mark tell us that ,he went to ,bethania with the twelve and remained there 7,matt4 xxi4 #ag2 ,mark xi4 #aa74 #cg4 ,cum autem tanta signa #cg4 ,and whereas he had done so fecisset coram eis1 non many miracles before them1 credebant in eum3 they believed not in him4 #ch4 ,ut sermo ,isaiae prophetae #ch4 ,that the saying of ,isaias impleretur1 quem dixit3 the prophet might be ,domine1 quis credidit auditui fulfilled1 which he said3 nostro8 et brachium ,domini cui ,lord1 who hath believed our revelatum est8 hearing8 and to whom hath the arm of the ,lord been revealed8 #ci4 ,propterea non poterant #ci4 ,therefore they could not credere1 quia iterum dixit believe1 because ,isaias said ,isaias3 again4 #dj4 ,excaecavit oculos eorum1 #dj4 ,he hath blinded their et induravit cor eorum3 ut non eyes1 and hardened their videant oculis1 et non heart1 that they should not intelligant corde1 et see with their eyes1 nor convertantur1 et sanem eos4 understand with their heart1 and be converted1 and ,i should heal them4 #cgdj4 ,before closing this first part of the narrative portion of the ,gospel 7see ,introd4 iv471 ,st4 ,john pauses in the history to note the hard hearted incredulity of the ,jews1 notwithstanding the fact that ,christ had wrought so many miracles2 an incredulity1 however1 which had been foretold by ,isaias1 which1 therefore1 came to pass now in order that 77 the prediction of the ,prophet should be fulfilled 7verses #cg1 #ch72 and which came to pass necessarily 7necessitate consequente71 because1 as ,isaias declared1 they no longer had the abundant graces necessary in order that they might believe 7verses #ci1 #dj74 ,thus the incredulity of the ,jews in our ,lord's time was necessary to the end that prophecy might be fulfilled4 ,how then1 we may ask1 was that incredulity culpable1 if those who were incredulous were not free and able to believe8 ,the answer is1 that this incredulity was necessary by a necessity consequent upon the prediction of the inspired ,prophet1 which prediction was itself consequent upon ,god's foreknowledge that the ,jews would1 culpably and of their own free will1 remain incredulous4 ,god foresaw this incredulity1 predicted it1 because ,he foresaw it was to be2 and1 of course1 it came to pass1 as ,he had foreseen it would4 ,hence1 when ,god foresees1 or ,his ,prophet predicts1 the commission of a certain sin1 that sin is infallibly1 yet freely committed4 ,it is1 as if we saw a man walking across a plain2 he does so1 not because we see him1 but we see him because he walks4 ,similarly1 in the boundless plain of ,his eternal present1 ,god sees all things that are to be1 and they happen1 not because ,he sees them1 but ,he sees them because they are to happen4 ,note1 in verse #ch1 that 99our hearing99 means what has been heard from us1 for the preachers of the ,gospel are represented in ,isaias as complaining of the small number of those who listened to them4 99,the arm of the ,lord99 is ,christ1 according to several of the fathers2 or we may take it to mean the power of the ,lord in the work of man's redemption4 ,note1 in verse #dj1 where the prophecy is cited freely1 after neither the ,hebrew nor the ,septuagint1 that it is not meant that ,god blinded any man positively1 but only negatively1 by the withdrawal of ,his more abundant graces4 #da4 ,haec dixit ,isaias1 quando #da4 ,these things said ,isaias vidit gloriam eius1 et locutus when he saw his glory1 and est de eo4 spoke of him4 #da4 ,see ,isaias vi4 #a1 #i1 #aj1 where the ,prophet says3 8,i saw the ,lord0 7 the ,supreme ,god71 words which are here referred by ,st4 ,john to the ,prophet's having seen ,christ2 therefore1 according to ,st4 ,john1 ,christ is the ,supreme ,god4 ,it would also seem from this verse that the ,son of ,god ,himself1 and not merely an angel representing ,him1 appeared to ,isaias on that occasion4 ,it was the common opinion of the fathers1 though denied by most of the scholastics1 that ,god sometimes appeared in the ,o4 ,t4 apparitions4 99,and spoke of him991 rather1 8and he spoke of ,him10 for this clause does not depend upon the preceding 8when40 ,it is a statement that it was of ,christ ,isaias spoke the words just quoted4 #db4 ,verumtamen et ex #db4 ,however many of the chief principibus multi crediderunt men also believed in him3 but in eum3 sed propter pharisaeos because of the ,pharisees they non confitebantur1 ut e did not confess him1 that synagoga non eiicerentur3 they might not be cast out of the synagogue4 #db4 ,see above on ix4 #bb4 #dc4 ,dilexerunt enim gloriam #dc4 ,for they loved the glory hominum magis quam gloriam of men1 more than the glory of ,dei4 ,god4 #dd4 ,iesus autem clamavit1 et #dd4 ,but ,jesus cried1 and said3 dixit3 ,qui credit in me1 non ,he that believeth in me1 doth credit in me sed in eum qui not believe in me1 but in him misit me4 that sent me4 #dd4 ,these words of our ,lord recorded in the remainder of this chapter seem to have been spoken on a subsequent day of ,holy ,week 7see verse #cf72 but on what precise day1 it is difficult to determine4 99,doth not believe in me99 is the ,hebrew way of saying3 doth not so much believe in ,me1 as in ,him that sent ,me4 ,compare ,mark ix4 #cf4 #de4 ,et qui videt me1 videt eum #de4 ,and he that seeth me1 qui misit me4 seeth him that sent me4 #de4 ,in these words ,christ declares ,his unity of nature with the ,father4 8,sensus est de visione corporali1 non quod ,deus oculo corporeo videatur immediate1 et per se1 sed mediante humanitate1 cui ,divina substantia ,patris et ,filii est unita0 7,tolet474 #df4 ,ego lux in mundum veni3 ut #df4 ,i am come a light into the omnis qui credit in me1 in world2 that whosoever tenebris non maneat4 believeth in me1 may not remain in darkness4 #df4 99,darkness99 here means unbelief and sin4 #dg4 ,et si quis audierit verba #dg4 ,and if any man hear my mea1 et non custodierit1 ego words and keep them not3 ,i do non iudico eum1 non enim veni not judge him3 for ,i came not ut iudicem mundum1 sed ut to judge the world1 but to salvificem mundum4 save the world4 #dg4 99,i do not judge him992 i4e41 ,i do not condemn him4 ,compare iii4 #ag2 viii4 #ae1 #ej4 ,at his first coming ,christ did not come to condemn1 but to save4 #dh4 ,qui spernit me1 et non #dh4 ,he that despiseth me1 and accipit verba mea1 habet qui receiveth not my words1 hath iudicet eum3 sermo quem one that judgeth him3 the word locutus sum1 ille iudicabit that ,i have spoken1 the same eum in novissimo die4 shall judge him in the last day4 #dh4 99,hath one that judgeth him992 namely1 the ,father 7viii4 #ej74 ,hence the sense of the verse is that he that despiseth ,me 444 hath one that judgeth him even now2 and moreover1 on the last day ,my words shall rise in judgment against him4 #di4 ,quia ego ex meipso non sum #di4 ,for ,i have not spoken of locutus1 sed qui misit me myself1 but the ,father who ,pater1 ipse mihi mandatum sent me1 he gave me dedit quid dicam1 et quid commandment what ,i should say1 loquar4 and what ,i should speak4 #di4 ,this verse gives the reason why the words of ,christ shall stand in judgment against the unbeliever2 because ,his words were not merely ,his own1 uttered by ,his private authority1 but spoken by the command of ,his ,father1 whom therefore they despise1 in despising ,him4 ,in our view ,christ here speaks of ,himself as man4 ,if 99say99 and 99speak99 are to be distinguished1 then 8say0 77 refers to the formal discourses1 8speak0 77 to the ordinary conversations2 so that in all ,his words ,christ had spoken to them the words of ,god4 #ej4 ,et scio quia mandatum eius #ej4 ,and ,i know that his vita aeterna est4 ,quae ergo commandment is life ego loquor1 sicut dixit mihi everlasting4 ,the things ,pater1 sic loquor4 therefore that ,i speak2 even as the ,father said unto me1 so do ,i speak4 #ej4 ,to show them their folly1 and in the hope of yet inducing them to believe1 ,he tells them ,he knows with certainty that the command of the ,father 7that is1 what the ,father had commanded ,him to say and do1 and hence1 all ,his own words and works7 is the cause of life eternal to mankind4 ,hence their folly in not believing4 99,the things therefore that ,i speak2 even as the ,father said unto me1 so do ,i speak499 ,thus ,he concludes1 insisting on the fact that ,he is the legate of ,god 7consubstantial with the ,father1 verse #de71 and as such worthy to be believed4 ,,chapter ,,xiii4 #abj4 99,on the night before 7according to the ,jewish method of reckoning their days1 on the first night of7 the great festal week of the ,pasch1 ,jesus celebrates the ,paschal ,supper with ,his disciples in ,jerusalem1 washes their feet1 exhorts them to imitate ,his example of humility and charity1 and hints at the sin of ,judas499 #bacj4 99,he reveals the traitor1 who then leaves the supperroom499 #caci4 99,he foretells the near approach of ,his own death and glorification2 gives the new commandment of ,christian charity1 and predicts the triple denial by ,peter499 ,with this chapter the second part of the narrative of our ,gospel commences4 ,see ,introd4 ,,iv4 ,st4 ,john now passes on to the history of the events of the night before our ,lord's death1 omitting a number of incidents of ,holy ,week1 which had been already recorded by the ,synoptic ,evangelists4 ,thus1 he does not mention the weeping over ,jerusalem 7,luke xix4 #cidd72 the cursing of the barren figtree 7,matt4 xxi4 #ah1 #ai1 ,mark xi4 #abad72 or the cleansing of the temple 7,matt4 xxi4 #ab1 #ad2 ,mark xi4 #ae2 ,luke xix4 #de1 #df74 ,there can be little doubt that it was his intention to supplement the ,synoptic ,gospels1 for not only does he omit many things that they record1 but he records very much that they omit4 #a4 ,ante diem festum paschae1 #a4 ,before the festival day of sciens ,iesus quia venit hora the pasch1 ,jesus knowing that eius ut transeat ex hoc mundo his hour was come1 that he ad ,patrem3 cum dilexisset suos should pass out of this world qui erant in mundo1 in finem to the ,father3 having loved dilexit eos4 his own who were in the world1 he loved them unto the end4 #a4 99,before the festival day of the pasch499 ,we are here met by a serious difficulty when we compare with these words of ,st4 ,john the accounts of the ,synoptic ,evangelists2 for1 while they represent the supper1 referred to by ,st4 ,john in verse #b1 as having taken place on the evening of the first day of ,azymes1 ,st4 ,john here seems to place it prior to that ,feast4 ,if we had only the ,synoptic ,gospels1 we should1 without any hesitation1 come to the conclusion--7a7 that our ,lord and ,his ,apostles ate the ,paschal ,supper on the night before ,he died2 and 7b7 that the ,jews that year eat it on the same night4 ,for ,st4 ,matthew tells us3 8,and on the first day of the ,azymes1 the disciples came to ,jesus1 saying3 ,where wilt thou that we prepare for thee to eat the pasch8 ,but ,jesus said3 ,go ye into the city to a certain man1 and say to him3 ,the ,master saith1 my time is near at hand2 with thee ,i make the pasch with my disciples4 ,and the disciples did as ,jesus appointed to them1 and they prepared the pasch4 ,but when it was evening he sat down with his twelve disciples0 7,matt4 xxvi4 #agbj74 ,similarly1 ,st4 ,mark 7xiv4 #abag7 and ,st4 ,luke 7xxii4 #gad7 seem to take for granted that the ordinary time for celebrating the ,paschal ,supper was come1 for ,st4 ,mark says3 8,now on the first day of the unleavened bread1 when they sacrificed the pasch1 the disciples say to him10 c42 and ,st4 ,luke3 8,and the day of the unleavened bread came1 on which it was necessary that the pasch should be killed40 ,st4 ,john1 on the other hand1 in the verse before us1 in which he introduces his account of the events of this last night of ,christ's mortal life1 speaks of the time as2 8,before the festival day of the pasch40 ,moreover1 in subsequent passages7#hb7 of our ,gospel1 to which we shall direct attention as they occur1 ,st4 ,john uses language which1 at first sight1 at least1 would seem to show that the ,jews did not eat the ,pasch on the night of ,christ's last supper1 but on the following night1 after ,he was crucified4 ,hence the difficulty of reconciling ,st4 ,john's account with that of the ,synoptic ,evangelists4 ,a vast amount of learning has been expended upon this question1 and a great deal has been written upon it4 ,we shall indicate as briefly as possible the different opinions1 and state what seems to us most probable4 7#a7 ,some1 as ,st4 ,clement of ,alexandria1 ,calmet1 c41 have held that our ,lord did not eat the ,pasch at all in the last year of ,his life4 ,they argue from texts in ,st4 ,john1 which prove1 they say1 that the time for eating the ,pasch had not come until after ,christ was put to death4 ,they take the 8first day of the ,azymes10 in the ,synoptic ,gospels1 to mean the #acth day of ,nisan2 and hold that it1 and not the #adth1 was so called because the ,jews removed all leaven from their houses a day before the ,feast4 ,in this view they have no difficulty in reconciling ,st4 ,john's account with that of the other ,evangelists2 for the ,synoptic ,evangelists are then made to represent the ,last ,supper as having taken place on the #acth of ,nisan4 ,that being so1 it is at once concluded that there cannot be question of the ,paschal ,supper1 but of an ordinary supper1 and ,st4 ,john1 in agreement with the ,synoptists1 states that the supper in question was held 8before the festival day of the pasch40 ,this opinion1 however1 we regard as wholly improbable and untenable in the face of the statements of the ,synoptic ,evangelists1 for these statements are such as to leave no reasonable doubt that our ,lord and ,his ,apostles did eat the ,paschal ,supper the night before ,he died4 ,thus1 they tell us that the disciples were sent by our ,lord to prepare the ,pasch1 that they prepared it1 and that when the time for eating it was come1 ,christ sat down with the ,twelve47#hc7 ,moreover1 ,st4 ,luke tells us that after they sat down1 ,christ said3 8,with desire ,i have desired to eat this pasch with you before ,i suffer0 7,luke xxii4 #ae7--words which clearly imply that on the occasion of that last supper the ,pasch was eaten by ,christ and the ,apostles4 ,hence the opinion we are now considering1 which would reconcile the ,evangelists by holding that our ,lord1 on the night before ,he died1 did not partake of the ,paschal ,supper1 but only of an ordinary supper1 is1 as we have already said1 wholly improbable2 and1 indeed1 the book of a certain ,florentine named ,vecchietti1 published at the close of the sixteenth century1 and maintaining this view1 was condemned by the ,holy ,office and its author imprisoned47#hd7 7#b7 ,others1 especially among the ,greeks1 admit that our ,lord did eat the ,paschal ,supper on this occasion1 but hold that ,he did so on the night following the #acth of ,nisan1 thus anticipating by a day the ordinary time for celebrating it4 ,but this view1 too1 seems to us very improbable2 for the language of the ,synoptic ,evangelists appears to us to prove conclusively that our ,lord did not anticipate the legal time for eating the ,pasch1 which1 as we know from ,exod4 xii4 #f1 #h1 and from tradition1 was the night following the #adth of ,nisan4 ,thus ,st4 ,mark1 in the passage already quoted1 says3 8,now1 on the first day of the unleavened bread1 when they sacrificed 71 the ,imperf4 denoting what was customary7 the pasch1 the disciples say to ,him3 ,whither wilt thou that we go1 and prepare for thee to eat the pasch80 7,mark xiv4 #ab74 ,and ,st4 ,luke3 8,and the day of the unleavened bread came1 on which it was necessary 77 that the pasch should be killed0 7,luke xxii4 #g74 ,these texts1 we believe1 prove that our ,lord celebrated ,his last supper on the night following the #adth of ,nisan1 the night on which the ,jews were bound by their ,law to eat the ,pasch4 ,hence we unhesitatingly reject any view which supposes ,him to have anticipated the legal time for the ,paschal ,supper4 7#c7 ,others1 as ,harduin1 ,bisping1 c41 hold that the #acth of ,nisan with the ,judeans was the #adth with the ,galileans1 who therefore kept the ,pasch a day earlier than the ,judeans2 and that our ,lord1 being a ,galilean1 did the same4 ,this opinion1 too1 would enable us to readily reconcile the ,evangelists2 but unfortunately the assumption as to a difference of computation between the ,judeans and ,galileans is a mere conjecture1 and has no evidence to support it4 7#d7 ,others1 as ,petav41 ,mald41 ,kuin41 ,coleridge17#he7 ,cornely1 c41 hold that our ,lord and the ,apostles eat the ,paschal ,supper on the night of the #adth of ,nisan1 while the ,jews that year eat it on the night of the #aeth4 ,maldonatus holds that it was customary with the ,jews from the time of the ,babylonian captivity1 whenever the first day of the ,pasch fell on a ,friday1 to transfer it to ,saturday1 in order that two solemn feasts might not occur on successive days4 ,according to this view1 our ,lord corresponded with the requirements of the ,jewish ,law2 the ,jews1 on the other hand1 followed the custom which had been introduced after the ,babylonian captivity4 ,in this view1 too1 it is easy to reconcile ,st4 ,john's statement with those of the other ,evangelists4 ,he speaks of the night of the ,last ,supper1 in reference to the feast as celebrated that year by the ,judeans1 and so places it before the feast2 they1 on the other hand1 speak of it in reference to the strict ,law1 and place it on the first day of ,azymes1 or rather on the night following the first day of ,azymes47#hf7 ,the great names of many who have held this opinion1 lend to it considerable probability1 and if the custom which is alleged in its favour were proved to have existed in the time of ,christ1 we would at once adopt it4 ,but it is seriously disputed whether such a custom did exist at that time4 ,it is true1 indeed1 that among the modern ,jews1 when the ,paschal feast should begin on ,friday1 they always defer it till the ,sabbath2 and the ,talmud is referred to by ,comely 7vol4 iii41 #gc1 #a7 as saying that the same has been the ,jewish practice ever since the ,babylonian captivity4 ,others1 however1 contend that the custom is not as old as the time of ,christ1 and that in ,his time the first day of the ,pasch was kept on a ,friday whenever it happened to fall on that day4 ,aben,ezra 7on ,levit4 xxiii4 #d7 says3 8,tam ex ,mischna quam ex ,talmude probatur ,pascha in secundam1 quartam1 et sextam feriam quandoque incidisse40 ,since1 then1 the hypothesis on which this opinion rests seems doubtful1 the opinion itself appears to us less satisfactory than that which follows4 7#e7 ,lastly1 there is the old1 and always the most common opinion1 that our ,lord did eat the ,pasch at ,his last supper2 that ,he eat it on the night of the #adth of ,nisan2 and that the ,jews eat it on that same night4 ,so ,st4 ,jer41 ,st4 ,aug41 ,st4 ,anselm1 ,suarez1 ,tolet41 ,a ,lap41 ,benedict ,,xiv41 ,patriz41 ,m',carthy1 ,corluy1 ,didon4 ,this opinion is certainly in accordance with the obvious meaning of the ,synoptic ,evangelists2 and the objections against it1 which are chiefly drawn from the ,gospel of ,st4 ,john17#hg7 can all be answered satisfactorily1 as we shall show when discussing the passages on which they are founded4 ,we hold1 then1 that ,christ and the ,jews eat the ,pasch on the night following the #adth of ,nisan1 when1 according to the ,jewish method of counting their days1 the #aeth had already commenced2 and that ,christ was put to death on the #aeth1 the first and most solemn day of the ,paschal week4 ,and now1 returning to the text of ,st4 ,john1 we are confronted at the very commencement of this chapter by an objection to our view1 in the words3 8,before the festival day of the pasch40 ,if ,christ celebrated the ,last ,supper on the night after the #adth of ,nisan1 how does ,st4 ,john speak of the time of this supper as 8before the festival day of the pasch08 ,to this difficulty various answers have been given4 7#a7 ,some have replied that ,st4 ,john means by 8day0 the natural day1 or time of light2 and then it is plain that a supper celebrated on the night following the #adth was before the festival day of the #aeth4 ,this explanation is unsatisfactory1 for in the original ,st4 ,john does not merely say 8,before the festal day10 but 8,before the festal period0 7 2 comp41 e4g41 vii4 #b1 #ad1 #cg74 7#b7 ,others say that the words are equivalent to 2 8quod ita praecedit festum1 ut tamen sit pars festi0 are the words of ,bochart1 with whom ,stier agrees4 ,see ,smith's ,b4 ,d41 ,art4 8,passover40 7#c7 ,others prefer to believe that as ,st4 ,john wrote sixty years after the ,last ,supper1 after he had spent many years in ,asia ,minor1 and become accustomed to ,greek habits of thought and expression1 he speaks according to the ,greek method of reckoning the day4 ,the ,greeks1 like ourselves1 reckoned their days from midnight to midnight2 and ,st4 ,john1 speaking of the supper as taking place before the midnight that followed the #adth of ,nisan1 might well refer it to a time previous to the festival47#hh7 99,jesus1 knowing that his hour was come1 that he should pass out of this world to the ,father499 ,as ,god1 ,jesus knew from all eternity the hour of ,his death2 as man1 he knew it from the first moment of the ,incarnation4 ,knowing1 then1 that ,he was about to pass out of this vale of sorrow and misery1 and by ,his death1 resurrection1 and ascension1 go to share in the glory of the ,father1 having throughout ,his life loved ,his ,apostles 7,his own71 whom ,he was now leaving behind ,him to struggle with the world1 so ,he now chose to manifest towards them ,his love in an extraordinary manner4 which in our ,rhemish ,version is translated 8unto the end10 we understand1 with the ,greek fathers1 who ought to be the best judges of the meaning of the phrase1 as equivalent to excessively1 or in a surpassing manner4 ,this excessive love ,jesus manifested on this last night1 as well in the washing of the ,apostles' feet as in the institution of the ,blessed ,eucharist1 the elevation of the ,apostles to the dignity of the priesthood1 and the loving discourse which followed this supper4 #b4 ,et coena facta1 cum #b4 ,and when supper was done diabolus iam misisset in cor 7the devil having now put into ut traderet eum ,iudas ,simonis the heart of ,judas ,iscariot1 ,iscariotae3 the son of ,simon1 to betray him71 #b4 99,and when supper was done499 ,we have taken for granted that the supper here mentioned by ,st4 ,john is identical with the last supper referred to by the ,synoptic ,evangelists1 for there is no room for reasonable doubt as to their identity4 ,on both occasions the traitor is revealed1 and the denial by ,peter foretold1 and on both the supper is followed by the departure to the ,garden of ,olives47#hi7 8,there are good grounds for questioning the correctness of the ,greek reading1 which in the ,vulgate is translated #8coena facta'2 for the present participle 77 and not the past 77 is found in many ,,mss4 of the highest authority4 ,finally1 it is obvious that1 considering the special signification of the ,greek verb employed 7 to be1 to come into being71 even the past participle by no means implies that the supper was then over1 but merely that it had commenced1 and was then going on4 ,the same participle is used unquestionably in this sense in many passages of the ,new ,testament2 as1 for instance1 in ,john xxi4 #d3 #8,when morning was come2' in ,mark vi4 #b1 #8during the ,sabbath2' ,matt4 xxvi4 #f1 #8,jesus being now at ,bethany1' and in many other passages0 7,dr4 ,walsh1 ,harmony of the ,gospel ,narratives1 note #ai47 ,the meaning1 then1 is that supper was proceeding4 99,the devil having now put into the heart of ,judas ,iscariot1 the son of ,simon1 to betray him499 ,this inhuman treachery was suggested by ,satan1 but freely consented to by the wretched ,apostle4 ,the treachery of ,judas is here mentioned to throw into relief the loving mercy and condescension of ,jesus in washing even the traitor's feet4 #c4 ,sciens quia omnia dedit ei #c4 ,knowing that the ,father had ,pater in manus1 et quia a ,deo given him all things into his exivit1 et ad ,deum vadit4 hands1 and that he came from ,god1 and goeth to ,god4 #c4 ,while fully conscious of ,his dignity1 of ,his supreme dominion over all things1 and of the fact that ,he had come out from the bosom of ,god in the incarnation1 and would return thither by ,his resurrection and ascension1 ,he yet makes ,himself as it were the servant of ,his ,apostles4 #d4 ,surgit a coena1 et ponit #d4 ,he riseth from supper1 and vestimenta sua3 et cum layeth aside his garments1 and accepisset linteum1 praecinxit having taken a towel1 girded se4 himself4 #d4 99,he riseth from supper499 ,hence it is clear that the supper had already begun when the washing of the ,apostles' feet took place4 ,and for the reasons given above on verse #b1 as also because of verse #ab 78being sat down again07 we hold that it was not over2 so that we adhere to the traditional view that the washing of the feet took place during the supper47#ij7 ,commentators generally hold that the ,paschal ,supper on the present occasion was followed by the ordinary supper or evening meal1 and this again by what we may call the ,eucharistic ,supper4 ,it is generally held that the washing of the feet took place immediately after the ,paschal ,supper1 or during the ordinary1 and before the ,eucharistic ,supper4 ,at the ,paschal ,supper the company at the table might not be less than ten nor more than twenty4 ,in our ,lord's time those partaking of the supper reclined on couches1 this being the usage then1 as standing had been originally4 8,the rites of the supper were regulated according to the succession of four1 sometimes five1 cups of red wine mixed with water1 which were placed before the head of the house or the most eminent guest1 who was called the celebrant1 the president1 or proclaimer of the feast407#ia7 7,see ,dr4 ,walsh1 ,harmony of the ,gospel ,narratives1 note #af47 ,christ having risen from the supper 99layeth aside his garments994 ,the pallium or cloak1 a square or oblong piece of cloth1 which was thrown loosely around the body outside the tunic1 was probably what was laid aside27#ib7 and thus ,jesus made ,himself more like a servant1 for servants were not accustomed to wear the cloak4 ,then ,he took a towel1 and girded ,himself therewith4 8,quid mirum10 says ,st4 ,augustine1 si 8praecinxit se linteo qui formam servi accipiens habitu inventus est ut homo80 ,note how the ,evangelist narrates every little circumstance connected with this act of marvellous condescension4 #e4 ,deinde mittit aquam in #e4 ,after that1 he putteth pelvim1 et coepit lavare pedes water into a basin1 and began discipulorum1 et extergere to wash the feet of his linteo quo erat praecinctus4 disciples1 and to wipe them with the towel1 wherewith he was girded4 #e4 99,after that1 he putteth water into a basin499 ,in the ,greek we have the basin 7 71 probably denoting a vessel ordinarily used for the washing of feet1 or that had been provided for the ceremony of the washing of hands1 which was portion of the ritual of the ,paschal ,supper4 ,we take it that the fourth and fifth verses describe in a general way how our ,lord set about washing the disciples' feet4 #f4 ,venit ergo ad ,simonem #f4 ,he cometh therefore to ,petrum4 ,et dicet ei ,petrus3 ,simon ,peter4 ,and ,peter said to ,domine1 tu mihi lavas pedes8 him3 ,lord1 dost thou wash my feet8 #f4 ,here the ,evangelist goes on to state in detail what happened when our ,lord presented ,himself first of all before ,peter4 ,thus we need not suppose that our ,lord had washed the feet of any other disciple before ,he came to ,peter4 ,st4 ,peter almost always stands first among the ,apostles1 and on the present occasion1 the remonstrance would naturally come from the first person at whose feet our ,lord presented ,himself4 8,there is nothing to support the old notion that the action began with ,judas4 ,it is more natural to suppose that the ,lord began with ,st4 ,peter4 ,in that case his refusal to accept the services is more intelligible than it would be if others had already accepted it0 7,westc4 in ,the ,speaker's ,commentary74 99,dost thou wash my feet899 ,the position of the pronouns in the ,greek brings out sharply the contrast of the persons4 #g4 ,respondit ,iesus1 et dixit #g4 ,jesus answered1 and said to ei3 ,quod ego facio1 tu nescis him3 ,what ,i do1 thou knowest modo1 scies autem postea4 not now1 but thou shalt know hereafter4 #g4 ,peter1 bewildered by ,his ,divine ,master's condescension1 is told that he shall afterwards learn the moral significance of what ,jesus was about to do4 #h4 ,dicit ei ,petrus3 ,non #h4 ,peter said to him3 ,thou lavabis mihi pedes in shalt never wash my feet4 aeternum4 ,respondit ei ,iesus3 ,jesus answered him3 ,if ,i wash ,si non lavero te1 non habebis thee not1 thou shalt have no partem mecum4 part with me4 #h4 ,strong in faith1 and mindful of the dignity of his ,master1 with that impetuosity which displayed itself on other occasions1 ,peter declares that he will never consent to such an act of selfabasement on the part of his ,lord4 ,christ at once replies to him3 99,if ,i wash thee not1 thou shalt have no part with me499 ,the meaning is1 that if ,peter refused obedience to ,christ's wish1 now distinctly made known to him in these words1 he should be excluded from ,christ's society here and hereafter4 ,complete surrender of his will to ,christ was a necessary condition of discipleship4 ,the washing of the feet here referred to is not a sacrament2 the practice of the ,church makes this clear4 ,besides1 it cannot be shown that grace was annexed to it4 ,no doubt1 without it ,peter was to have no part with ,christ2 but this1 we hold1 would be the effect of disobedience1 not the result of wanting anything which the washing could bestow4 ,in reality1 ,peter was already in the state of grace1 for in the tenth verse ,jesus tells the ,apostles that they are clean2 and though ,he qualifies the statement by saying that all are not clean1 yet ,st4 ,john explains this qualification in reference to ,judas only4 ,hence ,peter was already in the state of grace1 and there is nothing in the text or context to show that he was to obtain grace if his feet were washed1 but only that he was to lose it if they were not4 #i4 ,dicit ei ,simon ,petrus3 #i4 ,simon ,peter saith to him3 ,domine1 non tantum pedes meos1 ,lord1 not only my feet1 but sed et manus1 et caput4 also my hands and my head4 #aj4 ,dicit ei ,iesus3 ,qui lotus #aj4 ,jesus saith to him3 ,he est1 non indiget nisi ut pedes that is washed1 needeth not lavet1 sed est mundus totus4 but to wash his feet1 but is ,et vos mundi estis1 sed non clean wholly4 ,and you are omnes4 clean1 but not all4 #aj4 99,jesus saith to him3 ,he that is washed99 7rather bathed71 99needeth not but to wash his feet1 but is clean wholly994 ,some ancient authorities omit the words 8but0 and 8his feet10 and the meaning whether in regard to body or soul is then clear and simple1 namely1 that he who has bathed has no need to wash1 but is already clean4 ,however1 the words are much more probably genuine2 and the difficulty they create is doubtless the reason why they are wanting in some authorities4 ,taking them as genuine1 then1 let us try to explain the verse4 ,some have understood our ,lord to speak only of a corporal washing1 as if ,he merely meant that the ,apostles who had bathed1 or at least washed their hands before this ,supper 7see above on ii4 #f71 now needed nothing except to have their feet washed4 ,but the common opinion of commentators understands our ,lord to speak of a spiritual washing1 of which the washing of the feet was a symbol1 and this view we accept4 ,for the closing words of the verse3 8,and you are clean1 but not all0 when taken together with ,st4 ,john's explanation in verse #aa1 leave no doubt that our ,lord speaks of spiritual cleanness1 and therefore we may fairly conclude that ,he speaks also of a spiritual washing4 ,he was about to wash their feet literally1 but ,he intended that ceremony as a symbol of the higher cleansing process required of them and others as a fitting preparation before receiving the ,blessed ,eucharist4 ,such preparation was not absolutely necessary in their case1 for they were already clean from mortal sin1 but it was fitting and in some sense required1 in order that they might remove the dust of venial sin1 which was daily clinging to them in their contact with the world4 ,it is clearly implied that if they had not been clean1 that is to say1 free from mortal sin1 a more thorough cleansing would have necessary4 ,the meaning1 then1 seems to be that one who has bathed spiritually by having his soul cleansed from mortal sin1 needs afterwards1 as a fitting preparation for the ,blessed ,eucharist1 merely that limited cleansing that was symbolized by the washing of only the feet4 #aa4 ,sciebat enim quisnam esset #aa4 ,for he knew who he was qui traderet eum3 propterea that would betray him2 dixit3 ,non estis mundi omnes4 therefore he said3 ,you are not all clean4 #ab4 ,postquam ergo lavit pedes #ab4 ,then after he had washed eorum1 et accepit vestimenta their feet1 and taken his sua3 cum recubuisset iterum1 garments1 being sat down dixit eis3 ,scitis quid fecerim again1 he said to them3 ,know vobis8 you what ,i have done to you8 #ac4 ,vos vocatis me1 ,magister #ac4 ,you call me ,master1 and et ,domine3 et benedicitis3 sum ,lord3 and you say well1 for so etenim4 ,i am4 #ad4 ,si ergo ego lavi pedes #ad4 ,if then ,i1 being your vestros1 ,dominus et ,magister3 ,lord and ,master1 have washed et vos debetis alter alterius your feet2 you also ought to lavare pedes4 wash one another's feet4 #ae4 ,exemplum enim dedi vobis1 #ae4 ,for ,i have given you an ut quemadmodum ego feci vobis1 example1 that as ,i have done ita et vos faciatis4 to you1 so you do also4 #af4 ,amen1 amen dico vobis3 ,non #af4 ,amen1 amen1 ,i say to you3 est servus maior domino suo3 ,the servant is not greater neque apostolus maior est eo than his lord3 neither is the qui misit illum4 apostle greater than he that sent him4 #abaf4 ,having concluded the washing of the feet1 and again reclined1 ,jesus points out to the ,apostles the moral significance of what ,he had done4 ,if ,he1 whom they rightly called ,lord and ,master condescended to wash their feet1 how much more ought they to wash the feet of one another1 and perform towards one another similar acts of humility and mutual charity8 ,it was that they might reflect in their own lives this spirit of humility and charity that ,he had set them the example2 and though such humble offices of charity might at first sight seem unworthy of them1 or beneath them1 yet a servant is not greater than his master2 and whither ,christ had stooped they too should be prepared to stoop4 #ag4 ,si haec scitis1 beati #ag4 ,if you know these things1 eritis si feceritis ea4 you shall be blessed if you do them4 #ag4 ,in this verse1 ,he promises them happiness here and hereafter1 if they continue to fulfil towards one another such offices of humility and mutual charity4 #ah4 ,non de omnibus vobis dico3 #ah4 ,i speak not of you all3 ,i ego scio quos elegerim3 sed ut know whom ,i have chosen3 but adimpleatur scriptura3 ,qui that the scripture may be manducat mecum panem1 levabit fulfilled1 ,he that eateth contra me calcaneum suum4 bread with me1 shall lift up his heel against me4 #ah4 ,christ does not here qualify the promise made in verse #ag1 for that promise was conditional1 and as such is universally true4 ,but taking occasion from the word 8blessed10 which ,he had used1 ,he proceeds to say that not all of them are1 or shall be1 blessed4 99,i know whom ,i have 9999 chosen499 ,,ss4 ,aug4 and ,bede understand ,christ to speak of the choice or election by which ,he had predestined some to glory2 and as ,judas was not predestined1 therefore ,christ had not intended to speak of blessedness in connection with him4 ,but since1 in other parts of ,scripture1 ,christ never attributes the act of predestinating to ,himself1 but only to the ,father1 hence we prefer1 with ,tol41 ,mald41 ,a ,lap41 to understand here not of election to glory1 but of the call to the ,apostleship2 and the sense is3 ,i know what sort are the twelve whom ,i have chosen to be ,apostles1 and that one of them is not blessed1 and never shall be4 99,but that the ,scripture may be fulfilled499 ,the sense is3 but though ,i know and knew how unworthy one of you is1 still ,i called him to the ,apostleship1 that the ,scripture might be fulfilled which foretold his ingratitude and guilt4 ,that the prediction of the treachery of ,judas did not deprive him of his liberty1 nor extenuate his guilt1 see above on xii4 #ch4 ,the ,scripture quoted is from ,psalm xl4 #aj1 where ,david complains of the ingratitude of some person whom he had treated as his familiar friend4 ,david and his false friend were types of ,christ and ,judas2 and1 as we learn from the present passage of ,st4 ,john1 the mystical sense of ,david's words had reference to the betrayal of ,christ by ,judas4 ,in the quotation1 the words 99shall lift99 7or rather 8has lifted10 for levabit ought to be levavit7 99up his heel against me991 are to be taken metaphorically4 ,the meaning probably is that the ingratitude of ,judas is like that of the beast which kicks him who feeds it and treats it kindly4 #ai4 ,amodo dico vobis1 #ai4 ,at present ,i tell you1 priusquam fiat3 ut cum factum before it come to pass3 that fuerit1 credatis quia ego sum4 when it shall come to pass1 you may believe that ,i am he4 #ai4 ,christ tells them that ,he now makes known to them the treachery of one of them1 in order that when it shall have come to pass1 they may remember that ,he had foreknowledge of it1 and may believe ,him to be ,god4 #bj4 ,amen1 amen dico vobis3 qui #bj4 ,amen1 amen1 ,i say to you1 accipit si quem misero1 me he that receiveth whomsoever ,i accipit3 qui autem me accipit1 send1 receiveth me3 and he accipit eum qui me misit4 that receiveth me1 receiveth him that sent me4 #bj4 ,some hold that this verse has no connection with the context here2 and that the words of ,christ with which it was connected are omitted by our ,evangelist4 ,others connect in various ways4 ,with ,beelen1 we prefer to connect as follows4 ,in verses #aeag1 ,christ had exhorted the ,apostles to share in ,his humiliations2 then1 in verses #ah and #ai he digressed1 to speak of the treachery of ,judas2 and now after the digression ,he tells them1 for their consolation1 that they shall be sharers in ,his honour4 ,some harmonists place the institution of the ,blessed ,eucharist immediately after the words recorded in verse #bj2 others1 after verse #bb2 and others1 at other points in the narrative4 #ba4 ,cum haec dixisset ,iesus1 #ba4 ,when ,jesus had said these turbatus est spiritu3 et things1 he was troubled in protestatus est1 et dixit3 spirit3 and he testified1 and ,amen1 amen dico vobis3 quia said3 ,amen1 amen1 ,i say to unus ex vobis tradet me4 you1 one of you shall betray me4 #ba4 99,he was troubled in spirit499 ,as we said above on xi4 #bc1 this perturbation of soul was freely permitted by ,christ4 ,the disclosure of the traitor had been begun earlier in the night4 ,it is recorded more or less fully by the four ,evangelists1 but in such a manner as to render it extremely probable that ,christ returned to the subject several times during the night4 ,st4 ,matthew 7xxvi4 #ba1 and foll47 and ,st4 ,mark 7xiv4 #ah1 and following7 record the allusion to the traitor1 immediately before the institution of the ,blessed ,eucharist4 ,st4 ,luke1 on the other hand1 records it immediately after the same event3 8,this is the chalice1 the ,new ,testament1 in my blood1 which shall be shed for you4 ,but yet behold1 the hand of him that betrayeth me is with me on the table0 7,luke xxii4 #bj1 #ba74 ,st4 ,john does not refer1 at least explicitly1 to the institution of the ,blessed ,eucharist2 but in his narrative the treachery of ,judas is at first insinuated during the washing of the feet 7verse #aj72 again alluded to in verse #ah2 and1 finally1 clearly foretold in verse #bf4 ,we can best reconcile all the ,evangelists by holding that1 in the hope of deterring ,judas from his awful purpose1 our ,lord returned several times to the same subject3 first1 during the washing of the feet1 as in ,st4 ,john2 then before the institution of the ,blessed ,eucharist1 as in ,,ss4 ,matthew and ,mark2 then1 immediately after the institution1 as in ,st4 ,luke2 and finally1 when the dipped bread was handed to the traitor1 and he left the room1 as in ,st4 ,john4 8,no doubt it would be difficult to admit this supposition if the words in question 7the words of the ,synoptic ,evangelists7 contained1 as seems generally to be taken for granted1 a distinct identification of the traitor4 ,for it could hardly be supposed that ,judas1 if thus pointed out1 could have retained his place at the supper table1 among the ,apostles4 ,but1 in reality1 there is no reason to regard the expressions recorded by ,st4 ,matthew and ,st4 ,mark--and the same may be said of that recorded by ,st4 ,luke--as thus distinctly identifying the one who was to betray our ,lord40 8,we may1 indeed1 regard them as conveying an intimation to ,judas himself1 if1 as may be supposed1 at the time they were uttered1 or shortly before it1 his hand had been upon the table1 or if he had helped himself to some meat from the same dish as our ,lord1 and those others who sat in immediate proximity to ,him4 ,or we may even suppose that those expressions1 or at least some of them1 were altogether indefinite1 so as to convey only the sad intelligence that it was one of ,his chosen ,twelve who was about to betray ,him2 just as the words1 #8,unus vestrum me traditurus est1' of ,st4 ,matthew 7xxvi4 #ba71 or the #8,unus ex vobis tradet me1 qui manducat mecum' of ,st4 ,mark 7xiv4 #ah71 or the prophetic words of the ,psalmist 7,ps4 xl4 #aj7 quoted by our ,lord1 as recorded by ,st4 ,john 7xiii4 #ah71 #8,qui manducat mecum panem1 levabit contra me calcaneum suum4' 8,but there appears no sufficient reason for supposing that any of the expressions hitherto quoted was calculated1 or was intended1 to identify the traitor1 at least in the eyes of his fellow,apostles47#ic7 ,thus1 then1 there is no difficulty in supposing that they may have been spoken by our ,lord at even an early period of the supper40 8,the incident recorded by ,st4 ,john 7xiii4 #ba1 #cj7 is of an essentially different character4 ,there our ,lord1 after announcing in general terms1 #8,unus ex vobis tradet me1' is appealed to by ,st4 ,john1 at the instance of ,st4 ,peter1 to declare who the traitor may be4 ,the request of the beloved disciple is promptly met by the response1 #8,ille est1 cui ego intinctum panem porrexero2' and the traitor is immediately pointed out by the signal thus selected by our ,lord3 #8,et quum intinxisset panem1 dedit ,judae ,simonis ,iscariotae4' 07#id7 #bb4 ,aspiciebant ergo ad #bb4 ,the disciples therefore invicem discipuli1 haesitantes looked one upon another1 de quo diceret4 doubting of whom he spoke4 #bb4 99,the disciples therefore looked99 7rather1 were looking1 as in the original and ,vulgate7 99one upon another1 doubting of whom he spoke994 ,the words vividly recall the actual scene4 ,strange as the prediction was1 no one doubted its fulfilment2 they merely doubted of whom ,he spoke4 ,we say of whom ,he spoke1 for though the original might mean1 of what ,he spoke1 ,peter's question immediately afterwards3 8,who is it of whom he speaketh80 7v4 #bd71 shows that their doubt regarded merely which of them was to betray ,him4 ,earlier in the night1 when ,he first referred to the betrayal1 they may perhaps have doubted even what ,he meant2 but that stage was now passed1 and the only doubt remaining was as to which of their number was to play the part of traitor4 #bc4 ,erat ergo recumbens unus #bc4 ,now there was leaning on ex discipulis eius in sinu ,jesus' bosom one of his ,iesu1 quem diligebat ,iesus4 disciples whom ,jesus loved4 #bc4 99,now there was leaning on ,jesus' bosom499 ,rather3 8,now there was reclining at the table in 7 444 7 ,jesus' bosom40 ,instead of sitting at table1 as we do now1 the ,jews of our ,lord's time1 and for some time before and after1 reclined4 ,the guests lay resting on their left arm1 stretched obliquely1 their feet being behind them1 instead of under the table1 as with us4 ,in this way a guest was reclining close to the bosom of the guest behind him1 and such was the position that ,st4 ,john occupied in reference to ,christ on this occasion4 ,when three reclined on the same couch1 the centre was the place of honour4 99,one of his disciples whom ,jesus loved499 ,this1 according to all antiquity1 was our ,evangelist himself4 ,the title1 which occurs here for the first time1 is perhaps suggested by the recollection of the privileged position he occupied at the ,last ,supper4 ,it occurs again1 xix4 #bf2 xxi4 #g1 #bj4 ,comp4 also xx4 #b4 #bd4 ,innuit ergo huic ,simon #bd4 ,simon ,peter therefore ,petrus1 et dixit ei3 ,quis est1 beckoned to him1 and said to de quo dicit8 him3 ,who is it of whom he speaketh8 #bd4 ,the bestsupported ,greek reading agrees substantially with the ,vulgate3 8,simon ,peter therefore beckoneth to him1 and saith unto him1 ,tell who it is of whom he speaketh40 ,according to this reading1 ,st4 ,john was not asked to inquire of ,jesus who the traitor was1 but ,st4 ,peter takes for granted that ,st4 ,john had already learned from ,jesus1 and simply asks the beloved disciple to make it known to them all4 ,in the other and less probable reading1 ,st4 ,john is asked to inquire 77 who the traitor is4 ,it might seem more in accordance with ,st4 ,peter's character1 that he should directly ask our ,lord to point out the traitor1 but it is possible that ,christ's threat1 recorded in verse #h1 may have made him less confident than usual4 #be4 ,itaque cum recubuisset #be4 ,he therefore leaning on ille supra pectus ,iesu1 dicit the breast of ,jesus saith to ei3 ,domine quis est6 him3 ,lord1 who is it8 #be4 ,if ,st4 ,peter supposed that ,st4 ,john already knew who the traitor was1 he was mistaken1 as we see by this verse4 99,he therefore leaning on499 ,the bestsupported ,greek reading would be rendered thus3 ,he leaning back1 as he was1 on c4 7 74 ,from his reclining position1 ,st4 ,john had merely to lean a little farther back in order to rest his head on ,his ,divine ,master's breast4 ,thus 8as he was10 i4e41 without changing his position at table1 by merely leaning back1 he was not only close to the bosom of ,jesus1 but was on ,his breast1 and could whisper his question4 ,all the fathers speak of the privilege conferred upon ,st4 ,john on this occasion in his being admitted to such familiarity with his ,divine ,master4 #bf4 ,respondit ,iesus3 ,ille est #bf4 ,jesus answered3 ,he it is cui ego intinctum panem to whom ,i shall reach bread porrexero4 ,et cum intinxisset dipped4 ,and when he had dipped panem1 dedit ,iudae ,simonis the bread1 he gave it to ,judas ,iscariotae4 ,iscariot1 the son of ,simon4 #bf4 ,if we suppose the bread which was handed to ,judas to have been dipped in the ,charoseth 77 a kind of sauce used at the ,paschal ,supper1 then the meats of the ,paschal ,supper must have been still upon the table4 ,this there is no difficulty in admitting1 even if the ordinary supper1 following upon the ,paschal ,supper1 had already been partaken of4 #bg4 ,et post buccellam1 #bg4 ,and after the morsel1 introivit in eim ,satanas4 ,et ,satan entered into him4 ,and dixit ei ,iesus2 ,quod facis1 ,jesus said to him3 ,that which fac citius4 thou dost1 do quickly4 #bg4 ,after the morsel had been given to ,judas1 8,satan entered into him20 that is to say1 ,judas now revealed as a traitor1 at least to ,st4 ,john1 became still more confirmed in his evil purpose4 ,the words are generally understood not as implying corporal possession of ,judas by the devil1 but as signifying that the devil now gained full control over him in reference to the crime contemplated4 99,and ,jesus said to him3 ,that which thou dost1 do quickly991 again intimating that ,he knew the traitor's thoughts1 and at the same time manifesting ,his own readiness to suffer4 ,these words of our ,lord do not contain a command or permission to ,judas to commit the crime3 but1 taking for granted the traitor's fixed determination 8,that which thou dost10 i4e41 hast determined to do1 they show ,christ's readiness and eagerness to begin to drink of the chalice that awaited ,him4 #bh4 ,hoc autem nemo scivit #bh4 ,now no man at the table discumbentium ad quid dixerit knew to what purpose he said ei4 this unto him4 #bh4 ,the disciples1 even ,st4 ,john1 knew not to what purpose ,christ had told ,judas to do quickly what he was determined to do4 ,though ,st4 ,john1 at least1 had learned immediately before that ,judas was to betray our ,lord1 still he probably did not expect that the betrayal would follow so rapidly upon the disclosure of the traitor4 #bi4 ,quidam enim putabant1 quia #bi4 ,for some thought1 because loculos habebat ,judas1 quod ,judas had the purse1 that dixisset ei ,iesus3 ,eme ea quae ,jesus had said to him3 ,buy opus sunt nobis ad diem those things which we have festum3 aut egenis ut aliquid need of for the festival day3 daret4 or that he should give something to the poor4 #bi4 99,for some thought 444 for the festival day994 ,this conjecture of the ,apostles is adduced by some writers as a proof that the supper mentioned by ,st4 ,john in this thirteenth chapter is not the ,paschal ,supper2 or1 if the ,paschal ,supper1 that it was not celebrated on the night of the #adth of ,nisan4 ,they argue--7a7 that on the night of the #adth of ,nisan it would not have been lawful to buy or sell2 and1 therefore1 the ,apostles would not have conjectured as on this occasion they did2 and 7b7 that on the night of the #adth of ,nisan the ,feast would already have begun1 and the ,apostles would not have conjectured that ,judas was about to buy necessaries in preparation for the ,feast4 ,but to 7a7 we reply that the buying and selling of articles of food was not forbidden during the ,pasch 7,exod4 xii4 #af71 and certainly was not forbidden on a festival that fell1 as in this case1 on a ,friday1 the day before the ,sabbath4 ,to 7b7 we answer that though the festival time had begun1 yet it lasted seven days2 and the fact that a few hours of the festal period had already elapsed would not prevent the ,apostles from conjecturing that ,judas might be making provision for the long period that was still to come4 99,to the poor499 ,from this conjecture1 and from xii4 #e1 we may conclude that our ,lord and the ,apostles were in the habit of giving alms to the poor4 #cj4 ,cum ergo accepisset ille #cj4 ,he therefore having buccellam1 exivit continuo4 received the morsel1 went out ,erat autem nox4 immediately4 ,and it was night4 #cj4 ,when ,judas found himself revealed as the traitor1 he immediately left the supperroom4 ,the ,evangelist adds3 99,and it was night991 no doubt in order to give completeness to the history1 but possibly also to mark the contrast of the light ,judas left behind him with the outer darkness into which he went forth4 8,erat autem nox10 says ,st4 ,aug41 8,et ipse qui exivit erat nox40 ,let us here pause for a moment in the narrative of ,st4 ,john to inquire whether the ,blessed ,eucharist was instituted before the departure of ,judas2 whether1 therefore1 he sacrilegiously received the ,blessed ,eucharist and was ordained priest at the ,last ,supper4 ,the great majority of the fathers answer in the affirmative4 ,this view seems to us extremely probable4 ,for the ,synoptic ,evangelists all take care to tell us that ,jesus sat down with the ,twelve2 and then a few verses afterwards1 without any indication of a change in the company1 without the slightest hint that anyone had departed1 they proceed3 8,and whilst they were at supper1 ,jesus took bread1 and blessed1 and broke1 and gave to ,his disciples1 and said3 ,take ye1 and eat2 this is ,my body0 7,matt4 xxvi4 #bf74 ,compare ,st4 ,mark and ,st4 ,luke4 ,hence1 although they must have had the treachery of ,judas before their minds while writing1 yet they say not a word about his departure1 as it might naturally be expected they would1 if he had actually departed4 ,nay1 ,st4 ,luke's version of our ,lord's words clearly implies that ,judas was present at the institution of the ,blessed ,eucharist2 for in ,st4 ,luke our ,lord seems to contrast ,his own love in instituting the ,blessed ,eucharist with the treachery of one who was present4 8,this is the chalice1 the ,new ,testament in ,my blood1 which shall be shed for you4 ,but yet behold1 the hand of him that betrayeth ,me is with ,me on the table0 7,luke xxii4 #bj1 #ba74 ,therefore1 according to ,st4 ,luke1 ,judas was still at the table after the institution2 and ,st4 ,mark states that all present drank of the chalice3 8,and they all drank of it0 7xiv4 #bc74 ,it seems to us1 then1 much more probable that ,judas received the ,blessed ,eucharist1 and was ordained priest at the ,last ,supper4 ,many1 however1 hold the opposite view2 among others1 ,st4 ,hilary1 ,innocent ,,iii41 ,salmeron1 ,b4 ,lamy1 ,corluy1 ,langen1 and ,cornely4 ,the latter says that he agrees in this 8,cum plerisque modernis0 7,corn41 iii41 p4 #bih1 note74 ,their principal arguments are3 7#a7 ,that ,st4 ,matthew1 who was present at the ,last ,supper1 records the disclosure of the traitor before the institution of the ,eucharist1 while we know from ,st4 ,john 7verse #cj7 that ,judas departed when he was disclosed3 therefore he departed before the institution of the ,eucharist4 ,but this argument loses its force1 if we hold as above1 that ,christ referred on several occasions during the night to the treachery of ,judas1 and only on the last occasion definitely disclosed who the traitor was4 7#b7 ,they say1 that surely our ,lord did not allow ,judas to make a sacrilegious ,communion and receive ,holy ,orders1 when ,he could so easily have prevented it4 ,but we may reply that ,christ referred several times to the betrayal1 in order to recall ,judas to a better sense2 failing in this1 ,he left him free1 just as ,he leaves unworthy communicants or bad priests free now4 ,we believe1 then1 that modern commentators have no solid reason for departing from what was undeniably the common view in the early ,church1 that ,judas at the ,last ,supper did receive ,holy ,communion and was ordained priest4 #ca4 ,cum ergo exisset1 dixit #ca4 ,when he therefore was gone ,iesus3 ,nunc clarificatus est out1 ,jesus said3 ,now is the ,filius hominis3 et ,deus son of man glorified1 and ,god clarificatus est in eo4 is glorified in him4 #ca4 ,with this verse our ,lord's last discourses begin4 ,they are divided into two portions by the change of place at the close of chapter xiv41 the first portion containing what was spoken in the ,supper ,room 7xiii4 #caxiv4 #ca72 the second1 what was spoken just outside the ,supper ,room or along the way to ,gethsemane or at some point on the way 7xv41 xvi474 ,in the first portion the leading ideas are that ,he and the ,apostles are to be separated because ,he is about to ascend to the glory of the ,father2 still1 that notwithstanding the separation1 they shall not be orphans1 but ,he and they shall be united4 99,when he therefore was gone out ,jesus said499 ,the departure of ,judas marked the beginning of the end1 and ,jesus at once turned to the eleven with words that prove ,his knowledge of what was about to happen1 and ,his acceptance of the issue of the traitor's work4 99,now is the son of man glorified499 ,judas had finally decided to betray ,him1 and ,he ,himself had fully accepted what was to follow1 so that ,his death1 now so certain and so near1 might be spoken of as already past3 8is 444 glorified40 ,for their consolation and encouragement ,he refers to ,his death as a glorification1 as indeed it was1 being a triumph over ,satan and sin1 and the prelude to victory over death itself4 99,and ,god is glorified in him499 ,god's rigorous justice and boundless love for men were manifested by ,his sending ,his ,divine ,son to die for them1 and hence ,god was glorified in the death of ,christ4 ,see ,rom4 iii4 #be1 #bf2 v4 #h1 #i4 #cb4 ,si ,deus clarificatus est #cb4 ,if ,god be glorified in in eo1 et ,deus clarificabit him1 ,god also will glorify him eum in semetipso3 et continuo in himself3 and immediately clarificabit eum4 will he glorify him4 #cb4 ,many authorities omit the words3 8,if ,god be glorified in him40 99,in himself499 ,the meaning seems to be3 with ,himself1 as in xvii4 #e3 8,and now glorify thou me1 ,o ,father1 with thyself40 99,immediately991 we refer to the time of the crucifixion4 #cc4 ,filioli1 adhuc modicum #cc4 ,little children1 yet a vobiscum sum quaeretis me3 et little while ,i am with you4 sicut dixi ,iudaeis3 ,quo ego ,you shall seek me1 and as ,i vado1 vos non potestis venire3 said to the ,jews3 ,whither ,i et vobis dico modo4 go1 you cannot come3 so ,i say to you now4 #cc4 ,the glorification of ,christ implied ,his departure from the ,apostles1 and the time was now come for making known to them the separation4 ,at present they1 any more than ,his enemies1 could not follow ,him1 and what ,he had before declared to ,his enemies 7vii4 #cc1 #cd71 ,he now declares to ,his dearest friends4 ,yet1 though the substance of the declaration is in both cases the same1 ,christ's purpose in making it was very different4 ,to the ,jews it was made in the hope that they would thus be urged to make good use of the time that still remained to them before the separation1 while in the present case the motive seems rather to be to forearm the ,apostles by forewarning them and putting before them various motives of consolation4 ,the term 77 occurs only here in the ,gospels1 but is found six 7or seven7 times in ,st4 ,john's ,first ,epistle4 ,the diminutive form is expressive of tender affection1 and perhaps of anxiety for those who were still immature4 99,little children you shall seek me991 c4 ,see above on vii4 #cd4 ,the declaration is somewhat different in form on this second occasion4 ,the words3 8and shall not find me0 7vii4 #cd7 are omitted1 and instead of3 8where ,i am0 the present text has3 8whither ,i go40 ,as we have said1 the leading idea in both cases is of separation1 but since that separation was to be followed in the case of the ,apostles by spiritual union 7xiv4 #ah1 #bc71 hence ,he now omits the words3 8and shall not find me20 though in the sense of not finding ,him any longer visibly present among them1 the words were true even in reference to the ,apostles4 #cd4 ,mandatum novum do vobis3 #cd4 ,a new commandment ,i give ut diligatis invicem1 sicut unto you3 ,that you love one dilexi vos1 ut et vos another1 as ,i have loved you1 diligatis invicem4 that you also love one another4 #cd4 ,christ calls this commandment a new one1 because though love of the neighbour had been commanded in the ,law 7,lev4 xix4 #ah71 yet love modelled on the love of ,christ as its exemplar1 ,christian love1 had never been commanded before4 ,the words3 99,as ,i have loved you991 imply that we should love our neighbour with the same kind of love1 and from the same motive1 as ,christ loves us2 but not1 of course1 in the same measure1 for of this we are incapable4 #ce4 ,in hoc cognoscent omnes #ce4 ,by this shall all men know quia discipuli mei estis1 si that you are my disciples1 if dilectionem habueritis ad you have love one for another4 invicem4 #ce4 ,this mutual love was to be a distinctive mark of ,christ's perfect disciples4 ,and so1 in fact1 it was in the early ,church1 for ,tertullian tells us that the ,pagans used to say3 8,see how these ,christians love one another06444 8and how they are ready to die for one another06 7,apol4 #ci74 #cf4 ,dicit et ,simon ,petrus3 #cf4 ,simon ,peter saith to him3 ,domine1 quo vadis8 ,respondit ,lord whither goest thou8 ,jesus ,iesus3 ,quo ego vado1 non potes answered3 ,whither ,i go1 thou me modo sequi3 sequeris autem canst not follow me now1 but postea4 thou shalt follow hereafter4 #cf4 ,st4 ,peter1 all absorbed in ,christ's words1 7verse #cc71 which signified that he was to be separated from his ,divine ,master1 asks3 99,lord1 whither 9999 goest thou899 ,christ's reply means that ,he was going to ,his ,father1 whither ,peter should one day follow1 though he could not follow then4 99,thou shalt follow hereafter499 ,these words implied ,peter's final perseverance and salvation4 #cg4 ,dicit ei ,petrus3 ,quare non #cg4 ,peter saith to him3 ,why possum te sequi modo8 animam cannot ,i follow thee now8 ,i meam pro te ponam4 will lay down my life for thee4 #cg4 ,st4 ,peter1 not understanding ,christ's reply1 and thinking that ,he meant to go to some place of danger1 testifies his readiness to die for ,christ1 and hence1 he implies1 to follow ,him anywhere4 #ch4 ,respondit ei ,iesus3 ,animam #ch4 ,jesus answered him3 ,wilt tuam pro me pones8 ,amen1 amen thou lay down thy life for me8 dico tibi3 non cantabit ,amen1 amen1 ,i say to thee1 the gallus1 donec ter me neges4 cock shall not crow1 till thou deny me thrice4 #ch4 ,christ replies1 rebuking ,peter's boastful confidence1 and declaring that so far was ,peter from being ready at that time to die for ,him1 that before cockcrow he would deny ,him thrice4 ,we believe that our ,lord twice on this night predicted the denials by ,peter3 once in the supperroom1 as recorded by ,st4 ,john here1 and by ,st4 ,luke 7xxii4 #cd71 and again on the way to ,gethsemane1 as recorded by ,st4 ,matt4 7xxvi4 #cjcd71 and ,st4 ,mark 7xiv4 #bfcj74 ,by the latter ,evangelists the prophecy of ,peter's denial is distinctly placed on the way to ,gethsemane1 and connected with the prophecy of the general desertion of the ,apostles4 ,this latter prophecy1 it may well be1 called forth from ,peter a second expression of his fearless attachment to his ,master1 and this was followed in turn by a second reference to ,peter's denials4 ,while the other three ,evangelists represent our ,lord as saying that the three denials by ,peter should take place before the cock would crow1 ,st4 ,mark1 who was a disciple of ,st4 ,peter1 records the prediction more minutely1 and represents our ,lord as saying3 8,before the cock crow twice1 thou shalt deny me thrice0 7,mark xiv4 #cj74 ,there is1 however1 no contradiction between ,st4 ,mark and the others1 even if all refer to the same prediction2 for the second crowing of the cock1 before which1 according to ,st4 ,mark1 the three denials were to take place1 is that which is meant by the other ,evangelists1 and which was universally known as 8the cockcrowing40 ,that the cockcrowing in our ,lord's time was regarded as so distinct a note of time as to have given its name to one of the four watches of the night1 we have clear evidence in the ,gospels4 ,thus1 in ,st4 ,mark 7xiii4 #ce71 our ,lord says3 8,watch ye therefore 7for you know not when the lord of the house cometh2 at even1 or at midnight1 or at the cockcrowing1 or in the morning740 ,thus1 then1 although the cock crew after ,peter's first denial1 as ,st4 ,mark records 7,mark xiv4 #fh71 still the time generally known as cockcrow--about #c a4m4--was that meant when the word was used1 as it is in our ,lord's prediction in ,,ss4 ,matt41 ,luke1 and ,john1 without any special indication that the first crowing of the cock was the one intended4 ,hence1 the second crowing of the cock referred to by ,st4 ,mark was the cockcrowing mentioned by the other three ,evangelists4 ,before quitting this chapter1 it may be well1 for clearness sake1 to repeat here what we consider to be the most probable order of events at the ,last ,supper4 7#a7 ,there was the ,paschal ,supper4 7#b7 ,during the ,paschal ,supper1 or at its close 7but certainly before the ordinary supper was over3 see above on verse #b71 the washing of the feet1 accompanied by the first allusion to the traitor 7,john xiii4 #aj74 7#c7 ,the ordinary supper1 during which 7#d7 ,another reference to the traitor 7,matt4 xxvi4 #ba ff42 and ,mark xiv4 #ah ff474 7#e7 ,the ,eucharistic ,supper4 7#f7 ,a third reference to the traitor 7,luke xxii4 #ba74 7#g7 ,the strife among the ,apostles as to which of them was the greatest1 occasioned1 perhaps1 by the anxiety of each to shift from himself the charge of treachery4 7#h7 ,the question of ,st4 ,john 7,john xiii4 #be71 and the final disclosure of the traitor1 who quits the supper room4 ,,chapter ,,xiv4 #ad4 99,christ bids the ,apostles not to be troubled in heart1 and puts before them three motives of consolation499 #eg4 99,interrupted by ,thomas ,he declares ,himself to be99 the way1 99and ,his ,father99 the term 99whither ,he goeth994 #hab;a4 99,philip's request1 and ,christ's reply containing a fourth motive of consolation499 #ab;b#ad4 99,all who have the requisite faith shall perform even greater miracles than ,his1 for whatever they shall ask the ,father or ,himself in ,his name1 ,he will grant499 #aeag4 99,as a fifth motive of consolation1 ,he promises to send them the ,holy ,ghost499 #ahba4 99,as a sixth motive1 ,he promises to come to them ,himself499 #bbbd4 99,not only to them but to all the faithful shall ,he come together with the ,father and the ,holy ,ghost499 #bebf4 99,as a seventh motive1 ,he tells them that the ,holy ,ghost will teach them all truth1 and call to their minds all ,he has said to them499 #bg4 99,as an eighth motive1 ,he bequeathes them ,his peace499 #bh4 99,finally1 as a ninth1 ,he tells them that to leave them and go to the ,father is for ,his greater glory499 #bi4 99,his object in foretelling ,his departure and return499 #cjca4 99,he declares the approach of ,satan1 and invites the ,apostles to quit the ,supperroom499 #a4 ,non turbetur cor vestrum4 #a4 ,let not your heart be ,creditis in ,deum1 et in me troubled4 ,you believe in ,god1 credite4 believe also in me4 #a4 99,let not your heart be troubled499 ,continuing the discourse after the ,last ,supper1 begun in xiii4 #ca1 ,jesus begins to console the ,apostles4 ,he saw that they were sore at heart1 as well they might be1 on account of what ,he had foretold that night--the treachery of one of their number1 the denials of another1 and ,his own departure whither they could not follow4 99,you believe in ,god1 believe 9999 also in me992 that is1 believe ,me also to be ,god1 who can therefore overcome all ,my enemies1 and make you victorious over yours4 ,instead of 8you believe0 we have in the ,greek 1 which by its form might be either an indicative or imperative1 but is more probably an indicative1 because it is not likely that ,christ thought it necessary to exhort the ,apostles to believe in ,god1 a thing that every ,jew did4 #b4 ,in domo ,patris mei #b4 ,in my ,father's house there mansiones multae sunt2 si quo are many mansions4 ,if not1 ,i minus1 dixissem vobis3 quia would have told you1 that ,i go vado parare vobis locum4 to prepare a place for you4 #b4 99,in my ,father's house there are many mansions499 ,here ,he puts before them the first motive of consolation2 namely1 that there is room for them as well as for ,him in heaven1 in that house of ,god1 the eternal antitype of the ,jewish ,temple 7ii4 #af71 wherein ,he exercised the rights of a ,son4 8,mansions0 renders the ,vulgate 8mansiones10 which were resting places or stations along the highways1 where travellers found refreshments4 ,the ,greek word is found in the ,new ,testament only here and in verse #bc4 99,if not1 ,i would have told you that ,i go to prepare a place for you499 ,that 71 ,vulg41 quia7 is almost certainly genuine17#ie7 and hence we must explain the text1 retaining it1 though its presence creates difficulty4 7#a7 ,some explain thus4 ,if not1 yet even in that case ,i would have told you that ,i go to prepare a place for you 7my intimate friends74 ,and if 7in that case7 ,i should go to prepare a place you1 ,i would return1 c4 ,against this view1 however1 it is fairly objected that ,christ's going is thus represented as purely hypothetical1 whereas from the text it seems to be real3 8,and if ,i shall go 444 ,i will come again40 7#b7 ,others thus3 ,if not1 would ,i have told you that ,i go to prepare a place for you8 ,in this view a note of interrogation is supplied1 a thing that the original text1 which was unpointed1 admits2 and reference is made to some past occasion when ,he promised to go and prepare places for them4 ,that we have no record of a promise made in so many words1 does not prove1 of course1 that it was not made4 7#c7 ,others thus3 ,if not1 ,i would have told you so4 ,but1 in fact1 there are many mansions1 for ,i go to prepare a place for you4 ,against this view it is objected that it supplies an ellipsis1 which is in no way indicated in the text4 ,the same meaning1 however1 may be had without any ellipsis1 if the words3 8,if not1 ,i would have told you0 be regarded as parenthetic4 ,the sense will then be3 in ,my ,father's house there are many mansions 7if not1 ,i would have told you71 as is proved by the fact that ,i go to prepare a place for you4 99,to prepare a place499 ,christ by his death1 resurrection1 and ascension opened heaven1 and made ready a place for man4 #c4 ,et si abiero1 et #c4 ,and if ,i shall go1 and praeparavero vobis locum3 prepare a place for you3 ,i iterum venio1 et accipiam vos will come again1 and will take ad meipsum1 ut ubi sum ego1 et you to myself1 that where ,i am vos sitis4 you also may be4 #c4 99,i will come again499 ,this is a second motive of consolation4 ,there is a difference of opinion as to what coming of ,christ is meant4 ,some understand of ,his coming at the death of each and the particular judgment2 others1 of ,his coming at the general judgment2 and others1 of both4 ,we prefer the last opinion1 for while ,christ took the souls of the ,apostles to the mansions of bliss at their particular judgment1 it is only at the general judgment that ,he will take their bodies and perfect their felicity4 ,the words cannot refer to the continual coming of ,christ to the ,church through the ,holy ,ghost whom ,he has sent2 such a meaning is excluded by the words that follow3 8,and will take10 c4 #d4 ,et quo ego vado scitis1 et #d4 ,and whither ,i go you know1 viam scitis4 and the way you know4 #d4 ,and though you may think that you know not whither ,i go1 nor the way thereto1 yet you know both4 ,for you know ,my ,father to whom ,i go1 and you know ,me1 the way that leads to ,him4 ,this may be regarded as a third motive of consolation4 #e4 ,dicit ei ,thomas3 ,domine1 #e4 ,thomas saith to him3 ,lord1 nescimus quo vadis3 et quomodo we know not whither thou possumus viam scire8 goest1 and how can we know the way8 #f4 ,dicit ei ,iesus3 ,ego sum #f4 ,jesus saith to him1 ,i am via1 et veritas1 et vita1 nemo the way1 and the truth1 and venit ad ,patrem1 nisi per me4 the life1 no man cometh to the ,father but by me4 #e1 #f4 ,st4 ,thomas interrupts1 and ,jesus explains1 pointing out that ,he ,himself is the way to the ,father4 99,i am the way1 and the truth1 and the life499 ,many interpretations of these words have been given4 ,we believe that the first clause3 8,i am the way10 answers ,thomas' difficulty2 but as such a statement itself needed explanation1 the remaining words 8and the truth1 and the life10 are added to explain how ,christ is the way namely1 inasmuch as ,he is the ,truth1 i4e4 the author of faith2 and the ,life1 i4e4 the author of grace and of the supernatural life of the soul4 ,in this view the phrase hebraizes1 the first 8and0 being explanatory3 ,i am the way1 inasmuch as ,i am the truth and the life4 ,this seems better than to hold with ,,ss4 ,augustine and ,thomas that ,christ declares ,himself the way as man1 the truth and the life as ,god4 ,st4 ,augustine's words are3 8,ipse igitur 7vadit7 ad seipsum per seipsum40 ,but the words that follow in this verse3 8,no man cometh to the ,father but by me10 show that the ,father1 and not ,christ as ,god1 is the term to which the way in question leads4 #g4 ,si cognovissetis me1 et #g4 ,if you had known me1 you ,patrem meum utique would without doubt have known cognovissetis3 et amodo my ,father also2 and from cognoscetis eum1 et vidistis henceforth you shall know him1 eum4 and you have seen him4 #g4 ,having told them that ,he ,himself is the way1 ,he now proceeds to point out to them that if they had known this way in the manner they ought1 they should also have known the term towards which it led4 ,hence the sense is3 ,you would know the ,father to whom ,i go1 if you knew ,me2 for ,i and the ,father are the same divine substance 7,john x4 #cj74 ,thomas had said that they did not know the term of ,christ's journey1 and therefore could not know the way thereto1 implying that the way was to be known from1 or at least after1 the term to which it led4 ,christ now declares that the reverse is the case2 and if they had known ,him1 the way1 they should also have known the ,father4 ,the words3 99,if you had known me991 imply that they had not yet known ,christ as they ought4 ,they had indeed known ,him to some extent as ,he admits in verse #d1 but they had not realized fully ,his ,divinity and consubstantiality with the ,father1 else they would have implicitly known the ,father in knowing ,him4 99,and from henceforth you shall know him1 and you have seen him499 ,we would render the ,greek thus3 8,and even now 7see ,john xiii4 #ai7 you know ,him1 and you have seen ,him40 ,the sense is1 that even now they knew the ,father in some way through their imperfect knowledge of ,christ1 and they had seen ,him in seeing ,christ1 because1 as ,christ adds in verse #i3 8,he who seeth me1 seeth the ,father also40 ,thus it was true that in an imperfect manner they knew whither ,christ went1 and the way thereto 7verse #d71 yet equally true that they knew neither way nor term so clearly as they might1 considering that ,he had now for more than three years been gradually revealing ,himself to them4 #h4 ,dicit ei ,philippus3 ,domine1 #h4 ,philip saith to him3 ,lord ostende nobis ,patrem1 et show us the ,father1 and it is sufficit nobis4 enough for us4 #h4 ,thomas is silenced1 but ,philip now interposes1 and failing to understand ,christ's statement that they had seen the ,father1 asks ,him to show them the ,father1 probably in some visible form1 and then they will ask no more4 #i4 ,dicit ei ,iesus3 ,tanto #i4 ,jesus saith to him34 ,so tempore vobiscum sum3 et non long a time have ,i been with cognovistis me8 ,philippe1 qui you3 and have you not known videt me1 videt et ,patrem4 me8 ,philip1 he that seeth me ,quomodo tu dicis3 ,ostende seeth the ,father also4 ,how nobis ,patrem8 sayest thou1 show us the ,father4 #i4 ,christ replies1 again insisting on ,his consubstantiality with the ,father3 99,he that seeth me1 seeth the ,father also99 78also0 is probably not genuine47 ,these words prove clearly1 against the ,arians1 ,christ's consubstantiality1 or unity of nature1 with the ,father2 otherwise in seeing ,him they could not be said to see the ,father even implicitly4 ,yet it is clear against the ,sabellians that the ,father and the ,son are distinct ,persons1 for ,christ plainly distinguishes ,himself from the ,father in verse #f where ,he says 8,no man cometh to the ,father but by me20 and again in verse #ac1 where ,he says that ,he goes to the ,father4 ,there is1 then1 identity of nature1 but distinction of ,persons4 ,cognovistis of the ,vulgate ought to be cognovisti1 ,philip being addressed4 #aj4 ,non creditis quia ego in #aj4 ,do you not believe that ,i ,patre1 et ,pater in me est8 am in the ,father1 and the ,verba quae ego loquor vobis1 a ,father in me8 ,the words that ,i meipso non loquor4 ,pater autem speak to you1 ,i speak not of in me manens1 ipse facit myself4 ,but the ,father who opera4 abideth in me1 he doth the works4 #aj4 99,do you not believe99 7creditis ought to be credis7 99that ,i am in the ,father and the ,father in me998 ,he who saw ,christ saw the ,father implicitly1 in virtue of the unity of nature4 ,the words1 and the connection with verse #i1 show clearly that such is the identity of nature in the ,father and the ,son that ,he who sees the ,son1 thereby in some sense sees the ,father also4 8,hoc autem quod dicit10 says ,st4 ,thomas on this verse1 8 #8,ego in ,patre et ,pater in me est1' dicitur propter essentiae unitatem1 de qua dicitur supra x4 #cj4 #8,ego et ,pater unum sumus4' ,sciendum est enim1 quod essentia aliter se habet in divinis ad personam1 et aliter in hominibus4 ,nam in hominibus essentia ,socratis non est ,socrates1 quia ,socrates est quid compositum1 sed in divinis essentia est idem personae secundum rem1 et sic essentia ,patris est ,pater1 et essentia ,filii1 ,filius4 ,ubicumque ergo est essentia ,patris1 est ipse ,pater1 et ubicumque est essentia ,filii1 est ipse ,filius4 ,essentia autem ,patris est in ,filio et essentia ,filii est in ,patre4 ,ergo ,filius est in ,patre1 et ,pater in ,filio40 ,then ,he goes on to prove that the ,father is in ,him1 and ,he in the ,father1 from the fact that ,his words and works are the words and works of the ,father4 ,instead of 8the works0 many authorities read 8,his works20 but the sense is the same1 for the works were both ,christ's and the ,father's4 #aa4 ,non creditis quia ego in #aa4 ,believe you not that ,i am ,patre1 et ,pater in me est8 in the ,father1 and the ,father in me4 #aa4 ,according to the ,vulgate reading1 ,christ1 for emphasis1 repeats the question of verse #aj4 ,in the original there is not a question1 but simply an injunction addressed to all the ,apostles2 8,believe me that ,i am in the ,father1 and the ,father in me40 #ab4 ,alioquin propter opera #ab4 ,otherwise believe for the ipsa credite4 ,amen1 amen dico very works' sake4 ,amen1 amen1 vobis1 qui credit in me1 opera ,i say to you1 he that quae ego facio et ipse faciet1 believeth in me1 the works et maiora horum faciet1 quia that ,i do1 he also shall do1 ego ad ,patrem vado4 and greater than these shall he do4 #ab4 ,the sense is3 ,but if ,my testimony does not suffice to satisfy you of ,my ,divinity1 at least believe on account of ,my miracles4 ,having thus replied to the interruptions of ,thomas and ,philip ,he now proceeds to put before the ,apostles other motives of consolation4 ,the mention of the fourth motive opens with the solemn 8,amen1 amen20 and the ,apostles are told that whoever believeth in ,him shall perform even greater miracles than ,his 78majora horum0 is a ,graecism for 8majora his071 the reason being that in leaving ,his followers ,he bequeaths to them ,his thaumaturgic power1 and bequeaths it in great perfection1 because ,he ascends to the glory of the ,father4 99,greater than these499 ,the miracles of ,christ's followers were greater than ,his in their visible effects4 8,evangelizantibus discipulis 444 gentes etiam crediderunt2 haec sunt sine dubitatione majora0 7,st4 ,aug4 ad loc474 ,we think it very probable that the charism of miracles is here promised not merely to the ,apostles1 but to the ,church1 in which it still resides2 for it is promised to whoever believeth4 ,of course1 not every faith is sufficient that we may work miracles2 a specially strong1 unwavering faith is necessary4 ,see ,matt4 xxi4 #ba4 #ac4 ,et quodcumque petieritis #ac4 ,because ,i go to the ,patrem in nomine meo1 hoc ,father3 and whatsoever you faciam3 ut glorificetur ,pater shall ask the ,father in my in ,filio4 name1 that will ,i do3 that the ,father may be glorified in the ,son4 #ac4 ,in the ,vulgate the words3 8,because ,i go to the ,father10 are rightly connected with the preceding1 and form portion of verse #ab4 99,and whatsoever you shall ask the ,father499 ,the words 8the ,father0 are probably not genuine1 but they indicate the sense4 ,for it is by the ,son's doing what is asked of the ,father that the ,father is glorified in the ,son4 99,in my name99 7 74 ,this phrase occurs here for the first time in this ,gospel4 ,compare the phrase 8in the name of my ,father10 v4 #dc2 x4 #be2 xvii4 #f2 #aa1 #ab1 #bf1 and the words of the ,evangelist i4 #ab2 ii4 #bc2 iii1 #ah4 ,the phrase before us occurs again in xiv4 #bf2 xv4 #af2 xvi4 #bc2 xvi4 #bd2 and xvi4 #bf4 ,see also ,acts iii4 #f2 iv4 #aj1 #ab4 ,in the present verse1 and wherever there is question of asking1 it seems to mean3 while invoking with faith the name of ,christ4 #ad4 ,si quid petieritis me in #ad4 ,if you shall ask me nomine meo1 hoc faciam4 anything in my name1 that ,i will do4 #ad4 ,moreover1 whatsoever miracle they shall ask of ,himself1 in ,his own name 7and1 of course1 with the requisite faith71 that ,he will perform4 ,we incline to the view that in verses #ac and #ad there is question primarily of miracles2 but the expression 8si quid0 7 7 is so general1 that we would not limit the promise1 but are inclined to believe that it proves the efficacy of all prayer of supplication offered with the proper dispositions4 #ae4 ,si diligitis me1 mandata #ae4 ,if you love me keep my mea servate4 commandments4 #ae4 ,now begins the promise of the ,holy ,ghost--the fifth and greatest motive of consolation4 ,but first in this verse1 ,he requires as a condition that they should prove the love they protested by keeping ,his commandments2 for1 as ,st4 ,gregory says1 8,love is proved by deeds40 #af4 ,et ego rogabo ,patrem1 et #af4 ,and ,i will ask the ,father1 alium ,paraclitum dabit vobis1 and he shall give you another ut maneat vobiscum in ,paraclete1 that he may abide aeternum4 with you for ever4 #af4 8,paraclitus07#if7 may mean comforter1 advocate1 or helper4 ,bearing in mind the tribulations in which the ,apostles were already1 and the still greater ones that awaited them1 we think the principal meaning here is that of comforter4 ,but this does not exclude the other meanings1 especially that of helper1 which the ,holy ,ghost undoubtedly was in an eminent degree4 ,this other ,comforter1 who is promised in ,christ's stead1 will not leave the ,apostles1 as ,christ did1 but is to remain with them for ever4 ,it is disputed whether the ,holy ,ghost is here promised only to the ,apostles1 or1 in them1 to the whole teaching ,church4 ,in the first case1 8for ever10 would mean during their lives2 in the second1 it would mean till the end of the world1 as long as the ,church shall endure4 ,this latter sense we prefer1 for--7#a7 the words 8for ever0 favour this view2 7#b7 though the ,apostles needed a comforter1 yet not they only1 but their successors quite as much2 7#c7 this spirit is promised to teach them all truth 7,john xvi4 #ac72 why1 except in order that they through themselves and their successors might teach the world8 7#d7 we know from the event that on the day of ,pentecost the ,holy ,ghost came not to the ,apostles alone 7,acts ii4 #d74 ,we hold then that the ,holy ,ghost is here promised to the ,ecclesia docens1 represented by the ,apostles1 to abide with her for ever4 ,in either interpretation it cannot be proved from this text that the ,apostles were to be confirmed in grace after the descent of the ,holy ,ghost1 for it is enough for the fulfilment of the promise here made that the ,holy ,ghost was to be1 as far as in ,him lay1 an enduring ,comforter1 though the ,apostles1 on their part1 might expel and banish ,him4 ,this verse proves the personality of the ,holy ,ghost1 for ,he is sent in the place of ,christ 7see also verse #bf74 ,it proves also ,his ,divinity1 for only a ,divine ,person would be thus compared to ,christ1 and spoken of as another ,comforter4 ,moreover the procession of the ,holy ,ghost from the ,father is here implied in the fact that the ,father is said to send the ,holy ,ghost4 ,for the sending of one ,divine ,person by another1 implies the ,eternal ,procession of one from the other with a relation to some term in time47#ig7 ,finally1 the three ,persons of the ,trinity are shown to be distinct1 for the ,father will send the ,holy ,ghost at the request of the ,son4 #ag4 ,spiritum veritatis1 quem #ag4 ,the ,spirit of truth1 whom mundus non potest accipere1 the world cannot receive1 quia non videt eum1 nec scit because it seeth him not1 nor eum3 vos autem cognoscetis knoweth him3 but you shall eum1 quia apud vos manebit1 et know him2 because he shall in vobis erit4 abide with you1 and shall be in you4 #ag4 99,the ,spirit of truth499 ,the ,holy ,ghost is so called not only because ,he is essential ,truth1 but also because ,he was to come to the ,apostles as a teacher of truth 7verse #bf74 ,in the following words the ,apostles are told that the wicked world 7i4 #aj2 xiv4 #cj2 xvii4 #i1 #af7 cannot receive the ,holy ,ghost1 for as ,st4 ,paul says3 8the sensual man perceiveth not these things that are of the ,spirit of ,god2 for it is foolishness to him1 and he cannot understand3 because it is spiritually examined0 7#a ,cor4 ii4 #ad74 99,it seeth him not1 nor knoweth him499 ,some take the meaning to be3 seeth ,him not with the eyes of the body1 nor discerneth ,him by spiritual vision2 others1 and with more probability1 take both clauses as synonymous and in reference to spiritual vision4 ,the sense is that because the wicked world will refuse to recognise the ,holy ,ghost1 it will be incapable of receiving ,him at ,his coming4 ,want of vision shall be a hindrance to possession4 99,but you shall know him2 because he shall abide with you1 and shall be in you499 ,reversing the order of thought1 ,he now says that the presence of the ,holy ,ghost abiding in the ,apostles shall bring them still fuller knowledge4 ,such seems to be the sense of the verse according to the ,vulgate reading4 ,but in the latter part of the verse1 instead of 8shall know0 and 8shall abide10 we have in both instances the present tense in the ,greek1 and many authorities also read the present instead of 8shall be40 ,the clause would then run3 8but you know him because he abides with you and is in you40 ,but even in this reading the present may stand for the future1 and the meaning will be the same as in the ,vulgate4 #ah4 ,non relinquam vos #ah4 ,i will not leave you orphanos3 veniam ad vos4 orphans1 ,i will come to you4 #ah4 ,as a sixth motive of consolation1 ,he tells them that ,he will come again to them ,himself4 ,already indeed he had spoken of ,his coming to them1 and had put it forward as a motive of consolation 7verse #c71 but the coming there meant we take to be different from that now referred to1 and hence a new motive of consolation is now put forward in the coming promised here4 99,i will come99 77 99to you994 ,there are various views as to what coming of ,christ is here promised4 7#a7 ,some hold that the reference is to the coming after ,his resurrection when we know ,he appeared to the ,apostles but was unseen by the world4 ,so ,st4 ,chrys41 ,st4 ,thom41 ,patriz41 c4 7#b7 ,others hold that there is question of the coming at the ,day of ,judgment4 ,as the years are measured before ,god1 only 8a little while0 shall elapse till then1 and it is only after the ,day of ,judgment that the promise of verse #bj3 8,in that day you shall know that ,i am in my ,father1 and you in me1 and ,i in you0 shall be fully realized4 ,so ,st4 ,aug41 ,mald41 c4 7#c7 ,others understand of the coming of ,christ in and with the ,holy ,ghost on the day of ,pentecost4 ,if the consubstantiality and circumincession of the three ,divine ,persons be borne in mind1 the whole passage that follows as far as verse #bd1 will then be naturally explained4 ,so ,st4 ,cyril1 ,beel41 ,bisp41 c4 ,we prefer the last view1 and hold that from #aebd1 there is question of the coming of the ,holy ,ghost1 first in reference to the ,apostles 7#aebj71 and then in reference to the faithful generally 7#babd74 ,in reference to the ,apostles1 the coming of the ,holy ,ghost is first considered in itself 7#aeag71 and next1 for their consolation1 as implying and including the coming of ,christ ,himself 7#ahbj74 ,though this view may at first sight seem forced1 we believe that if the connection in the passage be followed closely1 it must appear the most probable4 ,for when ,st4 ,jude1 alluding to the words of verse #ai1 asks1 in verse #bb1 how ,christ shall be seen by the ,apostles1 yet unseen by the world1 ,christ's reply1 in verse #bc1 goes to show that the vision is spiritual1 and such as is explained by the fact1 that ,he and ,his ,father will come and make their abode in those that love ,him4 #ai4 ,adhuc modicum1 et mundus #ai4 ,yet a little while3 and me iam non videt4 ,vos autem the world seeth me no more4 videtis me1 quia ego vivo1 et ,but you see me3 because ,i vos vivetis4 live1 and you shall live4 #ai4 99,yet a little while499 ,this we understand of the few hours that remained till ,his death4 ,after that1 the world should see ,him no longer4 ,but1 ,he adds1 you shall see ,me 7present for future72 not1 indeed1 with the eyes of the body1 but with those of the soul2 because ,i live 7the present being used1 perhaps1 of ,his ,divine life1 in virtue of which ,he was to resume the life of the body71 and you shall live the life of grace1 which will be rewarded by the vision of ,me4 ,thus he tells them that they shall live a spiritual life1 a kind of participation in ,his own glorious life 7vi4 #eg71 and that for this reason they shall be privileged to see ,him spiritually4 ,that there is question of spiritual vision1 is proved1 we believe1 from what follows2 for they shall see according as ,he shall manifest ,himself 7verse #ba72 and this manifestation of ,himself ,he explains in verse #bc of ,his abiding in them4 #bj4 ,in illo die vos #bj4 ,in that day you shall know cognoscetis quia ego sum in that ,i am in my ,father1 and ,patre meo1 et vos in me1 et you in me1 and ,i in you4 ego in vobis4 #bj4 ,in that time1 after ,i have come to you at ,pentecost 7together with the ,holy ,ghost71 you shall know clearly that ,i am in ,my ,father1 that ,i am ,god1 and that you are in ,me as its branches in the vine 7see below1 xv4 #b71 deriving all your spiritual life from ,me1 and ,i in you by a special indwelling enjoyed only by the just4 ,see above on vii4 #ci4 ,if there be a comparison here between the mutual indwelling of the ,father and ,son on the one hand1 and that of ,christ and the just on the other1 it is plain that the likeness is only imperfect and analogical4 ,yet such texts as this 7see also vi4 #eh2 xvii4 #ba1 #bc71 even when we make all necessary allowance for the imperfection of the likeness1 prove clearly how marvellously intimate and sacred is the union that exists between ,christ and the souls of the just4 #ba4 ,qui habet mandata mea1 et #ba4 ,he that hath my servat ea1 ille est1 qui commandments1 and keepeth diligit me4 ,qui autem diligit them3 he it is that loveth me4 me1 diligetur a ,patre meo3 et ,and he that loveth me1 shall ego diligam eum1 et manifestab be loved of my ,father3 and ,i o ei meipsum4 will love him1 and will manifest myself to him4 #ba4 99,he that hath99 7 7 99my commandments1 and keepeth them991 c4 ,not only to the ,apostles1 but to all that love ,him1 ,christ will manifest ,himself1 for in and with the ,holy ,ghost ,he and ,his ,father will come and abide in them4 #bb4 ,dicit ei ,iudas1 non ille #bb4 ,judas saith to him1 not ,iscariotes3 ,domine1 quid the ,iscariot3 ,lord1 how is it1 factum est quia manifestaturus that thou wilt manifest es nobis teipsum1 et non thyself to us1 and not to the mundo8 world8 #bc4 ,respondit ,iesus1 et dixit #bc4 ,jesus answered1 and said ei3 ,si quis diligit me1 to him3 ,if any one love me1 he sermonem meum servabit1 et will keep my word1 and my ,pater meus diliget eum1 et ad ,father will love him1 and we eum veniemus1 et mansionem will come to him1 and will apud eum faciemus3 make our abode with him4 #bbbc4 ,asked by the ,apostle ,jude1 brother to ,james the ,less1 who was also called ,thaddeus1 how ,he would manifest ,himself to the ,apostles1 yet be unseen by the world1 ,christ replies that ,he will come and dwell in all that love ,him1 and thus manifest ,himself1 and be seen by them in a spiritual manner4 #bd4 ,qui non diligit me1 #bd4 ,he that loveth me not1 sermones meos non servat4 ,et keepeth not my words4 ,and the sermonem quem audistis1 non word which you have heard is est meus3 sed ejus qui misit not mine2 but the ,father's who me1 ,patris4 sent me4 #bd4 ,he had just said that those who love ,him will keep ,his words and obey them1 and now ,he adds that those who do not love ,him will not keep ,his words4 ,the reason why ,he here insists upon this observance of ,his words is1 that such observance is necessary1 before ,he will manifest ,himself and make ,his abode in any heart4 ,for1 as is clear from verse #ba1 ,christ will manifest ,himself only to those who are loved by the ,father2 but they alone are loved by the ,father who love ,christ1 and they alone love ,christ who keep ,his commandments 7verse #bc74 99,and the word which you have heard991 c4 8,sermonem0 7,vulg47 ought to be 8sermo10 and the verb in the original is in the present 774 ,the sense1 therefore1 is3 the words which you are wont to hear from ,me are not ,mine alone1 but the ,father's also who sent ,me4 99,is not mine1 but the ,father's who sent me499 ,this form of expression1 which seems to declare that the words are in no way ,christ's1 is a ,hebraism1 and means that they are not ,his alone4 ,see above on vii4 #af4 ,of course the authority of ,christ's words was equal in every way to that of the ,father's1 but since the ,apostles did not yet fully realize ,his ,divinity with all that it implied1 ,he invokes the ,father's authority as having more weight with them4 #be4 ,haec locutus sum vobis1 #be4 ,these things have ,i spoken apud vos manens4 to you1 abiding with you4 #bf4 ,paraclitus autem ,spiritus #bf4 ,but the ,paraclete1 the sanctus1 quem mittet ,pater in ,holy ,ghost1 whom the ,father nomine meo1 ille vos docebit will send in my name1 he will omnia1 et suggeret vobis vobis teach you all things1 and omnia1 quaecumque dixero bring all things to your mind1 vobis4 whatsoever ,i shall have said to you4 #be1 #bf4 ,these things ,i have spoken to you while remaining with you2 and if you fail to fully understand them1 yet be consoled with ,my assurance that the ,comforter1 the ,holy ,ghost1 whom the ,father will send in ,my name1 ,he will teach you all that you need know1 and recall to your minds 77 all that ,i said 77 to you4 ,this may be regarded as the seventh motive of consolation4 ,here again1 as in verse #af1 we have mention of three distinct ,persons3 the ,holy ,ghost is to be sent by the ,father in the name of the ,son4 ,and1 as we remarked on verse #af1 the fact that the ,holy ,ghost is to be sent by the ,father1 proves ,his procession from the ,father4 ,the ,holy ,ghost is said to be sent in ,christ's name1 most probably because ,he was sent in the place of ,christ1 another ,comforter and ,helper1 to console the ,apostles and carry on the work begun by ,christ4 ,the infallible teaching authority of the ,apostles follows from the fact that they were to be taught by the ,holy ,ghost1 the spirit of truth 7verse #ag74 ,and since they were endowed with this infallible teaching authority in order that they might teach the flock of ,christ 7xv4 #af72 since1 moreover1 there is still the same need for an infallible teaching authority in the ,church1 if the work of ,christ and ,his ,apostles is to be continued without danger of failure1 we are warranted in concluding that an infallible teaching authority still resides in the ,church4 ,hence1 to use ,christ's own words3 8,the gates of hell shall not prevail against her0 7,matt4 xvi4 #ah71 because in her office of teacher she has ,christ with her1 all days1 even1 to the consummation of the world4 8,euntes 444 docete 444 et ecce ego vobiscum sum omnibus diebus usque ad consummationem saeculi0 7,matt4 xxviii4 #ai1 #bj74 #bg4 ,pacem relinquo vobis1 #bg4 ,peace ,i leave with you1 my pacem meam do vobis3 non peace ,i give unto you3 not as quomodo mundus dat1 ego do the world giveth1 do ,i give vobis4 ,non turbetur cor unto you4 ,let not your heart vestrum1 neque formidet4 be troubled1 nor let it be afraid4 #bg4 ,as the eighth motive of consolation1 ,christ gives the ,apostles ,his peace4 ,among the ,jews it was customary for the people to salute and take leave of one another by wishing one another peace4 ,christ here says that ,his words are not a mere wish or empty formula2 with ,him to wish peace was to confer it1 and that in a true and lasting manner4 #bh4 ,audistis quia ego dixi #bh4 ,you have heard that ,i said vobis3 ,vado et venio ad vos4 to you3 ,i go away and ,i come ,si diligeretis me1 gauderetis unto you4 ,if you loved me1 you utique1 quia vado ad ,patrem3 would indeed be glad1 because quia ,pater maior me est4 ,i go to the ,father3 for the ,father is greater than ,i4 #bh4 99,you would indeed be glad1 because ,i go to the ,father499 8,naturae humanae gratulandum est1 eo quod sic assumpta est a ,verbo unigenito1 ut immortalis constitueretur in coelo1 atque ita fieret terra sublimis1 ut incorruptibilis pulvis sederet ad dexteram ,patris40 7,st4 ,aug4 in loc474 99,for the ,father is greater than ,i499 ,these words have been variously explained4 ,we would interpret either with ,st4 ,chrys43 ,for the ,father is greater than ,i1 in your estimation2 or better still3 ,for the ,father is greater than ,i as man4 ,hence1 since by ,his going to the ,father1 ,christ's humanity was to share in the glory of the ,father1 and thus be exalted1 they should rejoice at ,his going1 if they really loved ,him4 ,this is the ninth motive proposed for their consolation4 ,the ,arians triumphantly pointed to the words3 8,the ,father is greater than ,i10 as a proof of the inferiority of the ,son to the ,father4 ,but in neither of the interpretations which we have given of the words1 does the ,arian heresy find any support4 ,and certainly whatever be the correct interpretation1 ,christ cannot1 without contradicting ,himself1 mean that as ,god ,he is inferior to the ,father4 ,for ,he had already told them that ,he is in the ,father1 and the ,father in ,him 7verse #aj71 and in the face of ,his enemies ,he had proclaimed that ,he and the ,father are one 7,john x4 #cj74 #bi4 ,et nunc dixi vobis #bi4 ,and now ,i have told you priusquam fiat3 ut cum factum before it come to pass3 that fuerit1 credatis4 when it shall come to pass you may believe4 #bi4 ,not that they did not believe ,his words beforehand3 but they would be strengthened in their belief of all ,he had told them1 when they should see fulfilled this special prediction of ,his going away and returning 7verse #bh74 #cj4 ,iam non multa loquar #cj4 ,i will not now speak many vobiscum3 venit enim princeps things with you4 ,for the mundi huius1 et in me non prince of this world cometh1 habet quidquam4 and in me he hath not anything4 #cj4 ,satan who is here called 99the prince of this99 7rather the7 99world99 7see also xii4 #ca1 xvi4 #aa2 #b ,cor4 iv4 #d2 ,eph4 ii4 #b1 vi4 #ab71 and who was now urging on ,judas and the ,jews to lay hands on ,christ1 found nothing in ,christ in virtue of which ,christ could be in any way subjected to him4 99,in me he hath not anything499 ,from what we have just said it will be seen that the meaning is3 he has no authority over ,me1 no claim upon ,me1 inasmuch as sin has never had any share in ,me4 #ca4 ,sed ut cognoscat mundus #ca4 ,but that the world may quia diligo ,patrem et sicut know that ,i love the ,father3 mandatum dedit mihi ,pater1 sic and as the ,father hath given facio4 ,surgite1 eamus hinc4 me commandment1 so do ,i3 ,arise1 let us go hence4 #ca4 ,yet1 to prove ,his love for1 and ,his obedience to1 the ,father1 ,he will submit to be forthwith seized by the minions of ,satan4 ,the construction of this verse is not clear4 ,the first part may depend on the last clause3 arise1 let us go hence1 that the world1 c41 or there may be ellipsis in the opening words 7comp4 ix4 #c2 xiii4 #ah71 the sense being3 but ,i deliver ,myself to death that the world1 c4 ,for explanation of the words1 8,as the ,father hath given me commandment10 see above on x4 #ah4 99,arise1 let us go hence499 ,we may reasonably conclude that ,jesus1 accompanied by the ,apostles1 now left the supperroom4 ,had they not done so1 ,st4 ,john would probably have referred to the delay4 ,whether they paused in a porch or court of the house1 or at some quiet spot on the way1 till the discourse and prayer to the ,father 7xv4xvii47 were spoken1 or proceeded immediately through the city towards the ,garden of ,olives1 and had arrived at the brook of ,cedron 7,john xviii4 #a71 when ,christ concluded1 is disputed4 ,bearing in mind the crowded condition of ,jerusalem during the ,paschal week1 and that probably it was hardly yet #aj p4m41 when the streets would be still thronged with people1 we think it extremely unlikely that such a discourse and prayer1 as are contained in ,john xv4xvii4 #bf1 were spoken while ,christ and the ,apostles passed through the streets of the city4 ,we think it most probable1 then1 that they paused at some quiet spot on the outskirts of the city1 or in a porch or court of the house where they had supped4 ,,chapter ,,xv4 #aaa4 99,in a beautiful allegory1 ,christ declares the necessity of union with ,himself in order to a supernatural life499 #abag4 99,he inculcates mutual love1 proposing as a model ,his own love for the ,apostles--a love which made him ready to lay down ,his life for them 7#ac71 and which was spontaneous 7#af7499 #ahbe4 99,he fortifies them against the world's hatred by reminding them that it hated ,himself1 and so they shall only be treading in ,his footsteps4 ,he points out too how inexcusable is this attitude of the world towards ,himself and ,his followers499 #bfbg4 99,he again promises the ,holy ,ghost1 who together with the ,apostles1 will bear testimony of ,him499 #a4 ,ego sum vitis vera3 et #a4 ,i am the true vine2 and my ,pater meus agricola est4 ,father is the husbandman4 #a4 ,after they had left the supperroom ,christ again addresses the ,apostles4 ,the fact that the ,evangelist gives the discourse that follows without any introductory remark1 such as3 ,and ,christ said1 or3 ,and while they went ,christ said--favours the view that only a slight break separated this discourse from that recorded in the preceding chapter4 ,this would1 therefore1 render it very probable that what follows was spoken in the vicinity of the house in which they had supped rather than on the outskirts of the city4 ,as ,christ was about to leave ,his ,apostles1 ,he now impresses upon them the necessity of abiding in ,him by faith and love4 ,for this purpose ,he compares ,himself to the stem of the vine1 and the ,apostles to its branches4 ,as the branches draw all their life and nourishment from the stem1 so must the ,apostles draw all their spiritual life from ,him4 ,this idea would be illustrated by the relation between the trunk of any tree and its branches4 ,the chief reason1 then1 why ,he compares ,himself to the vine is because it was customary to prune its branches1 and ,he was about to speak of the pruning of ,his mystical branches by the ,father47#ih7 ,he is the true1 that is the perfect vine1 because ,he nourishes ,his members more perfectly than does any vine tree its branches4 ,in a similar sense ,he is the true light 7,john i4 #i71 and the true bread 7,john vi4 #cb74 8,he is the #8vine' in ,his humanity1 in which the branches of the same nature are united with ,him4 ,but it is from ,his ,divinity the branches derive the spiritual and lifegiving influence that leads to eternal happiness0 7,mac,ev47 ,it is needless to say1 that in calling ,himself the true vine1 ,christ does not mean to signify that ,he is really a vine4 ,the language is plainly metaphorical1 and is so explained by our ,lord ,himself in verses #d and #e4 ,hence it bears no comparison with the words used by ,christ in instituting the ,blessed ,eucharist4 ,in the latter case ,he declared that what ,he held in ,his hands was ,his body1 and there was nothing in ,his words1 or in the circumstances in which they were uttered to point to a figurative sense4 ,on the contrary1 ,his discourse delivered twelve months beforehand in the ,synagogue of ,capharnaum1 and recorded in the sixth chapter of our ,gospel1 prepared the ,apostles to receive ,his words1 mysterious though they must have seemed1 in the literal sense4 99,and my ,father is the husbandman499 ,the ,father attends to and purifies ,christ's followers in a manner similar to that employed by the vine dresser1 that so they may produce more abundant fruit4 ,the ,arians appealed to this text to show that ,christ was inferior to ,god4 ,for as the vine and the husbandman are not of the same nature1 so neither1 they said1 are ,christ and the ,father of the same nature4 ,we answer that in metaphorical language the comparison is not to be pressed too far1 only indeed in that particular1 or in regard to that point1 for the illustration of which the metaphor is employed4 ,see above on x4 #c4 ,now in the present instance ,christ points out 7in verse #d7 that ,his metaphorical language is designed to show the necessity for the ,apostles of union with ,himself4 ,nothing therefore can be inferred in regard to ,his nature and the ,father's4 ,in reality1 ,christ1 as ,god1 was husbandman1 as well as the ,father2 but as it would not suit the comparison to call ,himself both vine and husbandman1 ,he attributes the office of husbandman to the ,father4 8,numquid unum sunt agricola et vitis8 ,secundum hoc ergo vitis ,christus1 secundum quod ait3 ,pater major me est4 ,secundum autem id quod ait3 ,ego et ,pater unum sumus1 et ipse agricola est40 7,st4 ,aug477#ii7 #b4 ,omnem palmitem in me non #b4 ,every branch in me1 that ferentem fructum1 tollet eum3 beareth not fruit1 he will et omnem qui fert fructum1 take away3 and every one that purgabit eum1 ut fructum plus beareth fruit he will purge afferat4 it1 that it may bring forth more fruit4 #b4 99,every branch in me1 that beareth not fruit499 ,from this it follows that branches may be unfruitful and yet really remain branches1 and members of ,christ's ,church4 ,the sense of ,christ's words is3 ,every ,christian that beareth not the fruit of good works1 the ,father takes away 7,gr4 present71 either in this life1 by permitting them to fall into heresy1 or at death when they shall no longer remain members of the ,church4 ,they are therefore lopped off like useless branches4 ,the good1 too1 are purified by the ,father1 who prunes their hearts1 removing therefrom all impediments to perfection1 taking away everything that would hinder or impede the vital power in the production of spiritual fruit4 ,as even the best branches are improved by judicious pruning1 so the just are rendered more perfect by the purifying action of the ,divine ,husbandman4 in both cases is redundant4 #c4 ,iam vos mundi estis propter #c4 ,now you are clean by reason sermonem1 quem locutus sum of the word which ,i have vobis4 spoken to you4 #c4 99,now99 7already7 99you are clean994 ,the meaning is that the ,apostles were already pruned1 that the obstacles to their spiritual growth had been taken away by ,his words addressed to them that night4 ,it is possible that1 as some think1 there is reference to all ,christ's teaching2 but we believe there is at least special reference to the discourse of that last night4 ,for ,he had that night perfected their knowledge 7xiv4 #faa72 guarded them against an unavailing sorrow 7xiv4 #ab1 c472 checked the presumption of some 7xiii4 #ch71 and supplied motives to confirm the faith of all 7xiv4 #bi74 #d4 ,manete in me3 et ego in #d4 ,abide in me3 and ,i in you4 vobis4 ,sicut palmes non potest ,as the branch cannot bear ferre fructum a semetipso1 fruit of itself1 unless it nisi manserit in vite3 sic nec abide in the vine1 so neither vos1 nisi in me manseritis4 can you1 unless you abide in me4 #d4 99,abide in me1 and ,i in you499 ,the meaning is3 take care that ye abide in ,me by faith and love1 and ,i will abide in you by love and grace47#ajj7 ,or it may be that the last clause too is imperative in conception3 permit me to abide in you4 ,since they are exhorted to abide1 it follows that they were free not to abide2 and hence it is possible1 as the ,council of ,trent defined 7,sess4 vi41 ,can4 #bc7 to fall away from faith and grace4 99,of itself99--that is1 as the source of its vital energy4 #e4 ,ego sum vitis1 vos #e4 ,i am the vine2 you the palmites3 qui manet in me et branches3 he that abideth in ego in eo1 hic fert fructum me1 and ,i in him1 the same multum3 quia sine me nihil beareth much fruit3 for potestis facere4 without me you can do nothing4 #e4 ,the theme 7verse #a7 is again repeated1 and now there is added the clause3 99,ye are the branches991 which definitely sums up what was already implied in the preceding verses4 99,for without me you can do nothing499 ,these words show that1 though as we have seen in the preceding verse the ,apostles were free not to abide in ,him1 they were not able of themselves to abide in ,him or to bear any supernatural fruit except through ,his grace4 ,the words refute the ,pelagian and ,semipelagian heresies1 for they show that without the aid of ,christ's grace we are capable of no supernatural good work4 8,sive ergo parum1 sive multum1 sine illo fieri non potest1 sine quo nihil fieri potest0 7,st4 ,aug4 in loc474 ,it would be difficult1 we think1 to prove from this text by itself that even where habitual grace is present1 actual grace is also necessary in order to a salutary work2 but the traditional interpretation given to this text by the fathers forbids us to doubt that the necessity of actual grace also is here revealed4 ,there is no question in this text of the necessity of ,god's concurrence in our natural acts2 the question is of ,christ's influx as mystic vine upon the faithful who remain united to ,him as branches4 #f4 ,si quis in me non manserit1 #f4 ,if any one abide not in me3 mittetur foras sicut palmes3 he shall be cast forth as a et arescet et colligent eum1 branch1 and shall wither1 and et in ignem mittent1 et ardet4 they shall gather him up1 and cast him into the fire1 and he burneth4 #f4 ,observe the variety of tense in the verbs of this verse in the ,greek text4 8,sensus est3 ,si quis in me non manserit1 jam eo ipso ejectus est foras sicut palmes et exaruit0 7,beel41 ,gr4 ,gram41 #da1 #e1 b74 ,the casting forth and withering happen simultaneously with the separation from ,christ4 ,the words of the verse indicate the punishment which is in store for those who die separated from ,christ4 ,in the ,greek we have 7ea7 instead of 8eum0 of the ,vulgate2 and the sense1 is that as men usually gather up the withered branches 771 and fling them into the fire1 where they burn1 so shall the angels of ,god do to the sinner4 ,see ,matt4 xiii4 #da4 #g4 ,si manseritis in me1 et #g4 ,if you abide in me1 and my verba mea in vobis manserint3 words abide in you1 you shall quodcumque volueritis petetis1 ask whatever you will1 and it et fiet vobis4 shall be done unto you4 #g4 ,in contrast with the unhappy condition of those separated from ,christ1 they who remain in ,him by faith1 and keep ,his words through charity working by faith1 shall obtain from ,god through prayer whatever they ask1 provided it be necessary or useful to their spiritual life4 8,whatsoever we shall ask according to ,his will ,he heareth us0 7#a ,john v4 #ad74 #h4 ,in hoc clarificatus est #h4 ,in this is my ,father ,pater meus1 ut fructum glorified2 that you bring plurimum afferatis1 et forth very much fruit1 and efficiamini mei discipuli4 become my disciples4 #h4 ,it is clear from these words that the good works of the just give glory to ,god4 ,instead of 8efficiamini10 the more probable ,greek reading is 7efficiemini71 and the meaning is2 ,and so you shall become more and more ,my disciples4 #i4 ,sicut dilexit me ,pater1 et #i4 ,as the ,father hath loved ego dilexi vos4 ,manete in me1 ,i also have loved you4 dilectione mea4 ,abide in my love4 #i4 ,as 77 expresses not equality1 but resemblance4 ,the resemblance consists in this1 that as the ,father loved ,christ's humanity gratuitously1 without any previous merit on its part1 and united it with the ,person of the ,word1 so ,christ loved the disciples gratuitously1 and united them with ,himself4 ,so ,toletus1 following ,st4 ,aug4 ,then ,christ adds as a practical conclusion3 ,take care to remain in the enjoyment of that love of mine for you4 ,or the meaning of the whole verse according to the ,greek text may be3 as the ,father hath loved ,me1 and as ,i have loved you1 so abide ye in the enjoyment of that love of ,mine for you4 #aj4 ,si praecepta mea #aj4 ,if you keep my servaveritis1 manebitis in commandments1 you shall abide dilectione mea1 sicut et ego in my love2 as ,i also have ,patris mei praecepta servavi1 kept my ,father's commandments1 et maneo in eius dilectione4 and do abide in his love4 #aj4 ,here he points out how they are to continue to enjoy ,his love3 it is by keeping ,his commandments4 #aa4 ,haec locutus sum vobis1 ut #aa4 ,these things ,i have spoken gaudium meum in vobis sit1 et to you1 that my joy may be in gaudium vestrum impleatur4 you1 and your joy may be filled4 #aa4 ,the meaning is3 these things1 namely1 that you should keep ,my commandments and continue to retain ,my love1 ,i have spoken in order that ,my joy on account of you may continue 7the true reading is 1 not 1 but does not alter the sense71 and your joy may be perfected4 #ab4 ,hoc est prceptum meum ut #ab4 ,this is my commandment1 diligatis invicem1 sicut that you love one another1 as dilexi vos4 ,i have loved you4 #ab4 ,he had just said that the observance of ,his commandments is a necessary condition to be fulfilled by those who would retain ,his love1 and now ,he goes on to point to one commandment that in a special manner is ,his1 the 8new commandment0 7xiii4 #cd71 to which they must attend4 #ac4 ,maiorem hac dilectionem #ac4 ,greater love than this no nemo habet1 ut animam suam man hath1 that a man lay down ponat quis pro amicis suis4 his life for his friends4 #ac4 ,in this verse ,he explains what sort is that love of ,his upon which theirs must be modelled 7comp4 #a ,john iii4 #af74 ,the meaning is1 that no greater proof of love for a friend can be given than to lay down one's life for him4 ,this ,he was about to do for them4 ,the comparison is not between dying for a friend and dying for an enemy1 but between the different proofs of love for a friend4 #ad4 ,vos amici mei estis1 si #ad4 ,you are my friends1 if you feceritis quae ego praecipio do the things that ,i command vobis4 you4 #ad4 ,here ,he shows that in speaking of laying down ,his life for ,his friends1 ,he means laying it down for the ,apostles4 #ae4 ,iam non dicam vos servos1 #ae4 ,i will not now call you quia servus nescit quid faciat servants3 for the servant dominus eius4 ,vos autem dixi knoweth not what his ,lord amicos3 quia omnia quaecumque doth4 ,but ,i have called you audivi a ,patre meo1 nota feci friends3 because all things vobis4 whatsoever ,i have heard of my ,father1 ,i have made known to you4 #ae4 ,he has referred to them as friends1 and will do so in future4 ,formerly1 indeed1 ,he had referred to them as ,his servants 7,john xii4 #bf1 xiii4 #af71 but now after ,he has taken them so fully into ,his confidence1 told them of ,his speedy departure from them 7xiii4 #cc71 pointed out to them ,his consubstantiality with the ,father 7xiv4 #gaa71 and instructed them that the ,holy ,ghost was to come to them 7xiv4 #af1 #ag71 ,he will no longer speak of them as servants1 but as friends4 99,all things whatsoever ,i have heard of my ,father1 ,i have made known to you499 ,that is to say1 all the knowledge which was communicated to ,him1 together with ,his ,divine nature1 in ,his eternal generation by the ,father2 all this1 as far as they were capable 7,john xvi4 #ab71 and it was useful for them1 ,he had communicated to them4 #af4 ,non vos me elegistis3 sed #af4 ,you have not chosen me3 ego elegi vos et posui vos1 ut but ,i have chosen you2 and eatis1 et fructum afferatis3 have appointed you1 that you et fructus vester maneat3 ut should go1 and should bring quodcumque petieritis ,patrem forth fruit1 and your fruit in nomine meo1 det vobis4 should remain3 that whatsoever you shall ask of the ,father in my name1 he may give it you4 #af4 99,you have not chosen me3 but ,i have chosen you499 ,or more exactly2 8it was not you that chose ,me1 but ,i chose you10 where the aorist refers back to the definite act of selecting and calling the ,apostles4 ,not only then was ,his love for them most intense1 as was signified in verse #ac1 but it was also gratuitous1 unmerited3 and this is now pointed out4 ,you did not choose ,me as your friend1 but ,i chose you as ,my special friends1 ,my ,apostles2 and set you up as such1 in order that you should go into the whole world 7,mark xvi4 #ae74 and bear fruit in yourselves and others1 and that this fruit should remain unto eternal life4 99,that99 77 99whatsoever you shall ask of the ,father in my name1 he may give it you994 ,some as ,mald4 and ,a ,lap4 take here to denote a consequence3 if you bring forth the fruit for which ,i have chosen you1 it will come to pass that whatsoever1 c4 ,others think may retain its usual telic force3 ,i appointed you in order that 444 your fruit should remain1 and that whatsoever in reference to that fruit you shall ask1 c4 ,on what is meant by asking the ,father in ,christ's name1 see above on xiv4 #ac4 #ag4 ,haec mando vobis1 ut #ag4 ,these things ,i command diligatis invicem4 you1 that you love one another4 #ag4 ,some take the meaning to be3 these things1 namely1 the greatness and gratuitousness of ,my love for you ,i insist upon1 to the end that you may love one another4 ,others as ,mald4 and ,patriz4 take the meaning to be the same as in verse #aa3 this is what ,i command you1 namely1 that you love one another4 ,the use of 7haec7 and not 7hoc7 is rather against the latter view1 but it is replied that the plural demonstrative followed by the single precept is intended to signify that charity is the fulfilment of the whole law4 #ah4 ,si mundus vos odit1 #ah4 ,if the world hate you1 scitote quia me priorem vobis know you that it hath hated me odio habuit4 before you4 #ah4 ,having exhorted them to mutual love1 ,he now fortifies them against the hatred of the world and the persecutions that awaited them4 ,the world1 as is plain1 is the wicked world1 and in being hated by it they shall only be treading in the footsteps of their ,master4 99,it hath hated499 ,the ,greek perfect implies not merely a passing manifestation of hatred1 but an abiding and persistent feeling4 #ai4 ,si de mundo fuissetis1 #ai4 ,if you had been of the mundus quod suum erat world1 the world would love diligeret3 quia vero de mundo its own3 but because you are non estis1 sed ego elegi vos not of the world1 but ,i have de mundo propterea odit vos chosen you out of the world1 mundus4 therefore the world hateth you4 #ai4 99,if you had been991 ought rather to be3 if you were4 ,the fivefold repetition of 8the world0 in this verse brings vividly before us this great antagonist of ,christ4 #bj4 ,mementote sermonis mei1 #bj4 ,remember my word that ,i quem ego dixi vobis3 ,non est said to you3 ,the servant is servus maior domino suo4 ,si me not greater than his master4 persecuti sunt1 et vos ,if they have persecuted me1 persequentur3 si sermonem meum they will also persecute you3 servaverunt1 et vestrum if they have kept my word1 servabunt4 they will keep yours also4 #bj4 ,he now reminds them of what ,he had told them before 7xiii4 #af7 that3 8a servant is not greater than his master10 and from this ,he goes on to signify what they must expect to meet with from the world4 99,if they have kept my word499 ,some think there is reference to those who having been of the world came out from it to follow ,christ and keep ,his word4 ,but it appears more probable that ,he speaks of those who are still of the world1 and leaves it to be supplied that since they had not kept ,his word1 so neither would they keep that of the ,apostles4 ,by the word of the ,apostles is meant the word of ,christ as preached by them4 #ba4 ,sed haec omnia facient #ba4 ,but all these things they vobis propter nomen meum3 quia will do to you for my name's nesciunt eum qui misit me4 sake3 because they know not him that sent me4 #ba4 ,but remember that you shall suffer in a glorious cause2 namely1 on ,my account2 for they will persecute you because you are ,my followers1 and this because through culpable ignorance they will not recognise ,god as ,my ,father1 nor ,me as the ,son of ,god4 #bb4 ,si non venissem1 et #bb4 ,if ,i had not come1 and locutus fuissem eis1 peccatum spoken to them1 they would not non haberent3 nunc autem have sin3 but now they have no excusationem non habent de excuse for their sin4 peccato suo4 #bc4 ,qui me odit et ,patrem meum #bc4 ,he that hateth me1 hateth odit4 my ,father also4 #bb1 #bc4 ,that this ignorance is culpable1 ,he now proves from the fact that ,he had ,himself declared to them ,his relations with the ,father4 ,the sin 7peccatum7 is that of incredulity1 and in remaining incredulous and hating ,christ1 they thereby showed that they hated the ,father who sent ,him4 #bd4 ,si opera non fecissem in #bd4 ,if ,i had not done among eis quae nemo alius fecit1 them the works that no other peccatum non haberent3 nunc man hath done1 they would not autem et viderunt1 et oderunt have sin3 but now they have et me1 et ,patrum meum4 both seen and hated both me and my ,father4 #bd4 ,not only ,his words 7verse #bb71 but also ,his unparalleled miracles deprived them of all excuse for their unbelief4 ,see above on iii4 #b4 ,but now they have seen1 or ought to have seen1 the ,father in ,me 7see above on xiv4 #i72 and they have seen ,me1 and they have hated ,us both4 #be4 ,sed ut adimpleatur sermo #be4 ,but that the word may be qui in lege eorum scriptus fulfilled which is written in est3 ,quia odio habuerunt me their law3 ,they have hated me gratis4 without cause4 #be4 ,yet1 ,he continues1 it is only what their own ,scriptures 7,ps4 xxxiv4 #ai7 foretold1 that they would hate ,him without cause4 ,thus this hatred of the world1 so far from weakening the faith of the ,apostles in ,christ as the ,messias1 should confirm it1 since the ,messias was to be hated by the world4 ,in this verse has its usual telic force1 and the sense is3 but this has come to pass in order that the ,scripture might be fulfilled4 ,see above on xii4 #cgdj4 ,the passage of the ,psalm referred to is probably ,messianic in its literal sense4 #bf4 ,cum autem venerit #bf4 ,but when the ,paraclete ,paraclitus1 quem ego mittam cometh1 whom ,i will send you vobis a ,patre1 spiritum from the ,father1 the ,spirit of veritatis1 qui a ,patre truth1 who proceedeth from the procedit1 ille testimonium ,father1 he shall give perhibebit de me3 testimony of me4 #bg4 ,et vos testimonium #bg4 ,and you shall give perhibebitis1 quia ab initio testimony1 because you are mecum estis4 with me from the beginning4 #bf1 #bg4 ,the connection with the preceding is3 though the world hate ,christ1 yet the ,holy ,ghost and the ,apostles shall bear witness to ,him4 ,here again1 in verse #bf1 we have distinct mention of the ,three ,persons of the ,blessed ,trinity4 ,see xiv4 #af1 #bf4 ,though the ,holy ,ghost is not here said to proceed from the ,son as well as from the ,father 78ex ,patre ,filioque071 yet this is implied in ,his being sent by the ,son 7see above on xiv4 #bf71 and can be clearly proved against the schismatical ,greeks from other parts of ,scripture1 as from ,john xvi4 #ac1 #ad4 ,the ,greek rendered 99you shall give testimony991 is ambiguous1 and may be either an imperative or an indicative4 ,however1 as ,christ seems to be speaking of the witnesses who will maintain ,his cause against the world1 and not to be prescribing the duty of the ,apostles1 the indicative is preferable4 ,,chapter ,,xvi4 #ad4 99,christ points out the violence of the persecutions which await the ,apostles1 and ,his object in forewarning them499 #eg4 99,he again consoles them1 and tries to reconcile them to ,his departure1 by telling them that it is necessary1 in order that the ,holy ,ghost may come to them499 #hae4 99,he points out that the ,holy ,ghost will convince the world vv4 7#haa71 instruct them in what they were not yet able to learn 7vv4 #abac71 and give glory to ,christ ,himself 7vv4 #adae74 ,hence they ought to desire the ,holy ,ghost's coming499 #afbb4 99,he promises that after a brief absence1 during which they shall have bitter sorrow1 ,he will return to them1 and their sorrow shall give place to joy499 #bc1 #bd4 99,he bids them to pray to the ,father in ,his name1 and promises that such prayer will be heard499 #bebh4 99,though ,he has spoken obscurely to them in this last discourse1 the time is at hand when ,he will speak plainly--a time when they will ask the ,father in ,his name499 #a4 ,haec locutus sum vobis1 ut #a4 ,these things have ,i spoken non scandalizemini4 to you1 that you may not be scandalized4 #a4 ,his object in foretelling 99these things99 was that the ,apostles might not be scandalized2 i4e41 might not waver in the faith amid the trials that were before them4 ,but what are 8these things0 to which ,he refers8 ,some1 as ,st4 ,aug41 understand the reference to be to the promise of the ,comforter 7xv4 #bf1 #bg74 ,others1 as ,mald41 to the persecutions that awaited the ,apostles1 because the prediction of those persecutions now would prepare the ,apostles for them2 nay1 when those persecutions should come1 they would be another proof of the omniscience1 and1 therefore1 of the ,divinity of ,christ4 ,others1 as ,a ,lap41 combine both the preceding opinions4 ,this appears to us the correct view1 for ,christ has spoken towards the end of the preceding chapter1 both of the persecutions that the ,apostles were to endure1 and of the ,comforter1 who was to come to them2 and the prediction of both facts was calculated to sustain them when trials should come4 ,on the one hand1 they would not become disspirited by unexpected reverses2 on the other1 they would trust in the ,comforter1 who had been promised4 #b4 ,absque synagogis facient #b4 ,they will put you out of vos3 sed venit hora1 ut omnis the synagogues3 yea1 the hour qui interficit vos1 arbitretur cometh1 that whosoever killeth obsequium se praestare ,deo3 you1 will think that he doth a service to ,god4 #b4 99,they will put you out of the synagogues99 7or rather1 synagogue7 i4e4 excommunicate you4 ,compare ix4 #bb2 xii4 #db4 ,yea1 ,he continues1 the time is approaching when persecution will be so violent that your countrymen will think that they do a service to ,god by putting you to death4 ,the mention of the synagogue proves that the reference is to ,jewish persecutions4 ,no doubt many of the ,jews thought1 like ,st4 ,paul 7,acts xxvi4 #i2 #a ,tim4 i4 #ac71 that they were pleasing ,god by persecuting ,christians4 ,their ignorance1 however1 while it extenuated1 did not wholly excuse1 their sin1 for it was culpable4 ,they ought to have known from ,christ's words and works1 and from the fulfilment of prophecy in ,him1 that ,he was the ,messias1 to whom1 therefore1 they were bound to hearken 7,deut4 xviii4 #ai71 and whose religion was to perfect and supplant their own4 #c4 ,et haec facient vobis1 quia #c4 ,and these things will they non noverunt ,patrem neque me4 do to you1 because they have not known the ,father1 nor me4 #c4 ,see above on xv4 #ba4 #d4 ,sed haec locutus sum vobis3 #d4 ,but these things ,i have ut1 cum venerit hora eorum1 told you1 that when the hour reminiscamini quia ego dixi shall come1 you may remember vobis4 that ,i told you of them4 #d4 8,eorum0 of the ,vulgate is to be connected with 8reminiscamini10 on which it depends4 ,the comma ought to be before 8eorum20 the ,greek text makes this clear4 ,as we said above on verse #a1 the fact that ,christ had foretold these persecutions1 would be another proof of ,his ,divinity4 ,moreover1 since ,he knew that these persecutions were in store1 and did not avert them1 the ,apostles ought to learn from this to bear them with resignation1 inasmuch as they were not merely endured for ,him1 but permitted by ,him4 #e4 ,haec autem vobis ab initio #e4 ,but ,i told you not these non dixi1 quia vobiscum eram4 things from the beginning1 ,et nunc vado ad eum1 qui misit because ,i was with you4 ,and me3 et nemo ex vobis now ,i go to him that sent me1 interrogat me1 ,quo vadis8 and none of you asketh me3 ,whither goest thou8 #e4 99,but ,i told you not these things from the beginning499 8,these things10 we again understand1 as in verse #a1 both of the persecutions which were before them1 and of the coming of the ,holy ,ghost to take ,christ's place1 and console the ,apostles4 ,but had ,he not already predicted that the ,apostles were to be persecuted8 ,had ,he not said3 8,but beware of men4 ,for they will deliver you up in councils1 and they will scourge you in their synagogues4 ,and you shall be brought before governors and before kings for ,my sake1 for a testimony to them and to the ,gentiles08 7,matt4 x4 #ag1 #ah74 ,to this we may reply1 with ,mald41 that ,he had never predicted persecution until now1 and that ,st4 ,matthew1 in recording1 in the passage cited1 the prediction of persecution1 does not follow the order of time1 but inserts1 in connection with the mission of the ,apostles to the ,jews what was spoken long after1 probably immediately before1 ,christ's ascension1 when they were receiving their mission to the whole world4 7,matt4 xxviii4 #ai1 #bj74 ,or we may reply--and this answer we prefer--that although ,he had before predicted the persecution of the ,apostles1 yet ,he had not till now told them what ,he told them on this occasion2 namely1 that they should be excommunicated by the ,jews1 and that men would think they were actually honouring ,god in persecuting them4 ,so that although ,he had before predicted persecution1 still it was only now ,he predicted its terrible violence4 99,and99 7,gr4 but7 99now ,i go to him that sent me994 ,these words are to be connected closely with the preceding4 ,before1 ,he had not told them these things1 but now ,he is about to leave them1 and there is1 therefore1 a special reason for ,his referring to the future4 99,and none of you asketh me3 ,whither goest thou899 ,or3 8,and does none of you ask ,me3 ,whither goest thou08 ,our ,lord probably remained silent for a few moments after announcing ,his departure1 in order to see if anyone would question ,him further about it4 ,since no one did1 ,he mildly reminds them in the words before us1 that they are not sufficiently solicitous to learn the things that concerned ,him2 but1 as ,he goes on to say in verse #f1 are too much occupied with their own sorrows4 ,no doubt1 ,peter had already asked ,him3 8,lord1 whither goest ,thou80 7,john xiii4 #cf72 and ,thomas had said3 8,lord1 we know not whither ,thou goest2 and how can we know the way80 7,john xiv4 #e71 but they had not persevered in asking2 and at present1 when ,he is just about to depart1 they put ,him no questions about the glory that was before ,him1 or the nature of the kingdom that awaited ,him4 #f4 ,sed quia haec locutus sum #f4 ,but because ,i have spoken vobis3 tristitia implevit cor these things to you sorrow vestrum4 hath filled your heart4 #f4 99,these things99 we again take1 as in verses #a and #e1 to refer to the persecutions which ,he had predicted1 and to the coming of the ,holy ,ghost after ,his departure4 ,that there is not question merely of persecutions predicted1 is proved by the next verse1 in which ,he goes on1 in immediate connection with this 7,but ,i tell you the truth1 it is expedient to you that ,i go7 to reconcile them to ,his departure4 ,for the same reason1 there is not question merely of the coming of the ,holy ,ghost1 since that was no cause for sorrow1 but of ,his coming in ,christ's place4 ,the prediction of persecution1 and of the coming of the ,holy ,ghost as implying the departure of ,christ1 was what filled their hearts with sorrow4 #g4 ,sed ego veritatem dico #g4 ,but ,i tell you the truth3 vobis3 expedit vobis ut ego it is expedient to you that ,i vadam3 si enim non abiero1 go3 for if ,i go not1 the ,paraclitus non veniet ad vos3 ,paraclete will not come to si autem abiero1 mittam eum ad you3 but if ,i go1 ,i will send vos4 him to you4 #g4 99,but499 ,the meaning is3 notwithstanding your silence 7verse #e71 or3 notwithstanding your sorrow 7verse #f71 99,i tell you the truth3 it is expedient to you that ,i go994 ,this expediency arose from the free disposition of the ,divine economy that the ,son of ,god should remove from among men ,his visible presence before the ,holy ,ghost should come4 ,nothing in the nature of things necessarily required this2 but ,god freely decreed it so4 #h4 ,et cum venerit ille1 arguet #h4 ,and when he is come he will mundum de peccato1 et de convince the world of sin1 and iustitia1 et de iudicio4 of justice1 and of judgment4 #i4 ,de peccato quidem1 quia non #i4 ,of sin3 because they crediderunt in me3 believed not in me4 #aj4 ,de iustitia vero1 quia ad #aj4 ,and of justice3 because ,i ,patrem vado1 et iam non go to the ,father2 and you videbitis me3 shall see me no longer4 #aa4 ,de iudicio autem1 quia #aa4 ,and of judgment3 because princeps huius mundi iam the prince of this world is iudicatus est4 already judged4 #haa4 ,we may take these four verses together1 as the three last explain the first4 ,christ goes on to show why it is expedient for the ,apostles that ,he should leave them1 and that the ,holy ,ghost should come4 99,and when he is come1 he will convince991 c4 ,the ,greek word for 8will convince0 is 1 which may mean either--7a7 to rebuke1 or 7b7 to prove a thing clearly so that it must be admitted4 ,it is not absolutely necessary that the word be used in the same sense throughout these verses2 but since there is nothing to indicate that it is used in different senses1 we take it in the same sense throughout4 ,this sense we believe to be the second just indicated1 for this alone suits verses #aj and #aa4 ,the meaning of the whole passage1 then1 we take to be the following3--,and when the ,holy ,ghost is come1 ,he will clearly prove to the unbelieving world1 principally through your preaching and miracles1 its own sin1 ,my justice1 and its own condemnation4 ,its own sin of incredulity1 which is proved by the fact that the children of this wicked world did not believe in ,me 7verse #i72 ,my justice1 which is proved by the fact that ,i go to ,god to reign with ,him for ever1 so that men shall see ,me no more2 its own condemnation1 which is shown to be certain by the fact that its prince1 the devil1 is already condemned4 ,christ's victory over the devil at ,his death implied the condemnation of the devil's kingdom1 the world4 ,and as ,christ's death was so near1 the devil might be said to be already condemned4 ,if it be objected to our interpretation that1 since there is question in verses #i and #aa of the world's sin and condemnation1 so there must be question of the world's justice in verse #aj1 we reply that ,christ makes it sufficiently clear that ,he is speaking in verse #aj of ,his own justice by the words ,he adds3 8,because ,i go to the ,father1 and you shall see ,me no longer40 ,if it be objected that the ,holy ,ghost did not prove to the world its own sin1 nor ,christ's justice1 nor its own condemnation1 we reply that ,he did1 though the world in many of its children closed its eyes to the proof2 ,oculos habent et non videbunt4 7,ps4 cxiii4 #e47 ,the world saw in the sanctity of the ,christian religion1 in the miracles wrought by ,christ's followers1 in the power of the ,apostles and their successors over devils and those possessed by devils1 what ought to have convinced it of ,christ's ,divinity1 and of its own sin and inevitable condemnation4 #ab4 ,adhuc multa habeo vobis #ab4 ,i have yet many things to dicere3 sed non potestis say to you3 but you cannot portare modo4 hear them now4 #ab4 99,i have yet many things499 ,among these many things which they were not yet able to bear were1 probably1 the nature of ,his earthly kingdom1 and the abrogation of the ,jewish ,law1 in as far as it was judicial and ceremonial4 ,as ,jews who had grown up imbued with deepest reverence for the ,mosaic ,law1 the ,apostles were naturally slow to believe that it was to be abrogated2 and immediately before ,st4 ,peter received ,cornelius into the ,church as the firstfruits of the ,gentile world1 he had to be taught by a vision from heaven that the ,jewish distinction between clean and unclean meats was no longer to exist4 7,acts x4 #ajaf47 ,and as to the nature of ,christ's earthly kingdom1 the ,apostles in common with the rest of their race still hoped that the ,messias would establish a mighty ,jewish empire1 and restore ,israel to a foremost place among the nations4 ,even on ,ascension day they still cherished this hope1 as we learn from the ,acts3 8,lord1 wilt ,thou at this time restore again the kingdom to ,israel80 7,acts i4 #f74 #ac4 ,cum autem venerit ille #ac4 ,but when he1 the ,spirit of ,spiritus veritatis1 docebit truth1 is come1 he will teach vos omnem veritatem3 non enim you all truth4 ,for he shall loquetur a semetipso3 sed not speak of himself3 but what quaecumque audiet loquetur1 et things soever he shall hear1 quae ventura sunt annuntiabit he shall speak3 and the things vobis4 that are to come he shall shew you4 #ac4 99,but when he1 the ,spirit of truth1 is come499 ,though you are now unable to bear these truths1 you shall be taught them all by the ,holy ,ghost4 ,the ,greek for 99will teach99 7docebit7 is 1 which means to lead on the way1 to conduct2 and the sense1 therefore1 is3 ,he shall guide you into all the truth 7which ,i have still to tell you1 but which you are now unable to bear74 ,we are not to suppose that the ,apostles were taught all the truth on the day of ,pentecost2 the revelation was vouchsafed gradually1 and at their death the deposit of faith was complete47#aja7 ,since the ,apostles' time1 doctrines and dogmas have1 indeed1 been more fully drawn out and developed1 but no new doctrines have been revealed4 ,this follows clearly from the words we are considering2 for it was to the ,apostles1 to those same men who were now unable to bear it1 that the ,holy ,ghost was to teach the whole truth4 ,the promise here made to the ,apostles1 that they should be taught the whole truth by the ,holy ,ghost1 while it regarded them directly1 regarded the whole ,church indirectly2 for it is to them as ,apostles1 appointed to teach the whole ,church1 that ,christ speaks3 8,i have chosen you1 and have appointed you1 that you should go1 and should bring forth fruit1 and your fruit should remain0 7,john xv4 #af74 ,and in the solemn prayer to the ,father1 with which this discourse concludes1 ,he prays the ,father3 8,sanctify them 7the ,apostles7 in 7the7 truth4444 ,and not for them only do ,i pray1 but for them also who1 through their word1 shall believe in me40 ,so that the ,apostles first1 and through them the ,church of ,christ1 received the whole truth from the ,holy ,ghost47#ajb7 99,for he shall not speak of himself499 ,these words give a reason why the ,holy ,ghost shall teach the truth4 ,no other reason than ,his own ,divinity and essential truthfulness was necessary2 but1 as the ,apostles did not yet understand that this new ,comforter was ,divine1 ,jesus vouchsafes another reason to convince them of ,his truthfulness4 ,this other reason is1 that the ,holy ,ghost shall speak to them1 not what has been excogitated or invented by ,himself1 but what he received from the ,son of ,god in ,his eternal procession4 ,doubtless the ,apostles did not yet know much about the mystery of the ,divine procession2 still they could gather from these words that the new ,comforter was to announce to them the truth1 as ,christ's legate1 and this was enough4 99,but what things soever he shall hear1 he shall speak499 ,a ,divine ,person 7unless ,he were possessed of two natures1 like ,jesus ,christ7 cannot be conceived to acquire anything except in ,his procession2 for once ,he is a ,divine ,person ,he is infinite1 and can receive nothing that ,he does not already possess4 ,hence whatever the ,holy ,ghost heard1 ,he heard from all eternity1 in proceeding from the ,father and the ,son47#ajc7 ,yet1 though the ,holy ,ghost heard and hears from all eternity1 the future tense 8shall hear0 is used because there is question of knowledge to be manifested in the future47#ajd7 99,and the things that are to come he shall shew you499 ,hence the ,holy ,ghost was to confer the gift of prophecy on the ,apostles4 ,as evidence that ,he conferred this gift upon them1 see ,acts xx4 #bi2 ,st4 ,jude #ag1 #ah1 and ,the ,apocalypse4 #ad4 ,ille me clarificabit3 quia #ad4 ,he shall glorify me2 de meo accipiet1 et because he shall receive of annuntiabit vobis4 mine1 and shall shew it to you4 #ad4 99,he shall glorify me4 because he shall receive of mine99 7 71 99and shall shew it to you994 ,the ,holy ,ghost gave glory to ,christ before men by showing that ,christ was the ,messias and ,saviour of the world4 ,this ,he did principally through the ,apostles1 by imparting to them 7in so far it was necessary or useful for them7 the knowledge which ,he had received from the ,son1 and especially1 as the context here 7verse #af7 proves1 the knowledge of future things4 ,in the words1 8,he shall receive of mine10 we refer 8mine0 to the ,son's knowledge1 which1 however1 in reality does not differ in a ,divine ,person from ,his essence47#aje7 ,as we remarked already on verse #ac1 a ,divine ,person 7having no other nature than the ,divine71 cannot be conceived to receive anything except in ,his procession2 and hence when the ,holy ,ghost is here said to receive from the ,son1 we have a convincing proof that ,he proceeds from the ,son4 ,the schismatical ,greeks attempted in two ways to get rid of the argument that is thus afforded for the procession of the ,holy ,ghost from the ,son4 7a7 ,first1 they supplied after 1 and thus represented ,christ as saying that the ,holy ,ghost should receive from the ,father4 ,hence they concluded that ,he proceeds only from the ,father4 ,but we say in reply--7#a7 that it is against the rules of ,greek syntax that the possessive pronoun should refer to a word not expressed in the phrase4 7#b7 ,that all the fathers1 ,greek as well as ,latin1 referred to what is in the ,son and not to the ,father4 7#c7 ,the context here ,proves that does not refer to the ,father4 ,for in verse #ae we have the pronoun repeated in the plural3 8,all things whatsoever the ,father hath are mine 7 74 ,therefore ,i said1 he shall receive of mine10 and it is plain that in both instances mine refers to the same thing2 hence not to the ,father1 but to what is in the ,son1 communicated from the ,father4 7b7 ,equally inadmissible is the other interpretation by which it was attempted to explain away this text4 ,according to this second view1 ,christ's words would mean3 ,the ,holy ,ghost shall glorify ,me because ,he shall receive of ,mine from ,my ,father1 and shall show it to you4 ,but there is nothing to justify this insertion of the words 8from ,my ,father20 on the contrary1 the whole context points to the fact that the ,holy ,ghost is to receive what is the ,son's 7of mine7 from the ,son ,himself4 ,for since the ,holy ,ghost in reality glorified the ,father and ,himself as well as the ,son1 when we find it here stated that ,he shall glorify the ,son1 because ,he shall receive of ,him1 the natural inference is1 that ,he receives from ,him directly1 and not merely through the ,father4 ,besides1 when the text distinctly states that the ,holy ,ghost shall receive of the ,son1 it is wholly arbitrary and really not an interpretation of the words at all to say that ,he receives of the ,son through the ,father1 and not directly of the ,son ,himself4 ,hence the words of this verse plainly mean that the ,holy ,ghost receives from the ,son1 and consequently1 as we saw above on verse #ac1 afford a proof that ,he proceeds from the ,son1 just as those of xv4 #bf prove that ,he proceeds from the ,father4 ,he proceeds1 therefore1 as our faith professes1 ,ex ,patre ,filioque4 #ae4 ,omnia quaecumque habet #ae4 ,all things whatsoever the ,pater1 mea sunt4 ,propterea ,father hath1 are mine4 dixi3 quia de meo accipiet1 et ,therefore ,i said1 he shall annuntiabit vobis4 receive of mine1 and show it to you4 #ae4 99,therefore ,i said1 he shall receive991 c4 ,the present 77 is the more probable reading1 but it is used for the future1 so that the ,vulgate gives the meaning4 ,this verse is variously connected with the preceding1 even by ,catholic commentators4 ,we believe that ,christ is here proving what ,he has just said1 namely1 that the ,holy ,ghost should receive of ,him4 ,the proof is this3 ,all whatsoever the ,father hath 7except1 of course1 the relation of ,paternity7 is the ,son's2 but the ,father has spiratio activa3 in other words1 the ,holy ,ghost proceeds from ,him1 therefore ,he proceeds from the ,son also3 8,all things whatsoever the ,father hath are mine2 therefore ,i said1 ,he shall receive of mine1 and shew it to you40 ,note that this verse1 too1 furnishes a clear proof of the procession of the ,holy ,ghost from the ,son1 since the ,son has all that the ,father hath4 #af4 ,modicum1 et iam non #af4 ,a little while1 and now videbitis me3 et iterum you shall not see me3 and modicum1 et videbitis me3 quia again a little while1 and you vado ad ,patrem8 shall see me3 because ,i go to the ,father4 #af4 ,instead of the best supported ,greek text reads 7no longer71 and omits the words 8because ,i go to the ,father40 ,we are not1 however1 convinced that the ,vulgate is wrong in retaining the words1 for the next verse1 where they are certainly genuine1 makes it clear that our ,lord must have used the words here2 though1 of course1 it is possible that ,st4 ,john did not record them4 99,a little while499 ,there are two probable interpretations of the two 8little whiles40 ,according to one1 the first 8little while0 is the short time until ,christ's death1 and after that they should not see ,him2 then another 8little while10 namely the three days that ,his body was in the grave1 and after that they should see ,him risen to a glorious and immortal life4 ,according to the other1 the first 8little while0 is the time until the ascension1 and after that they should see ,him no longer among them on earth2 the second 8little while0 is the time from the ascension until the day of general judgment1 and after that they should see ,him for ever1 their joy no man should take from them 7verse #bb71 and they would require to ask ,him no questions 7verse #bc71 because all would be clear in the light of the beatific vision4 ,we prefer the latter view2 for when ,christ goes on in the following verses to explain1 ,his words1 especially in verses #bb and #bc1 are not easily or naturally understood in the first interpretation4 ,for1 though the ,apostles did rejoice after ,his resurrection 7,john xx4 #bj71 and though that glorious event with all that it implied must have been to them a source of lasting joy1 still they had very many occasions for sorrowing subsequently4 ,besides1 we know that after ,his resurrection they put ,him questions 7,acts i4 #f74 ,hence1 we prefer to hold that the second 8little while0 7with the ,lord a thousand years are as one day1 #b ,peter iii4 #h7 shall terminate with the day of judgment1 for then only shall they require to put ,him no questions1 and both body and soul shall be for ever happy4 99,because ,i go to the ,father499 ,some connect with both the preceding members4 ,others1 as ,mald41 only with the first member--you shall not see ,me1 because ,i go to the ,father4 #ag4 ,dixerunt ergo ex #ag4 ,then some of his disciples discipulis eius ad invicem3 said one to another3 ,what is ,quid est hoc quod dicit nobis3 this that he saith to us3 ,a ,modicum1 et non videbitis me3 little while1 and you shall et iterum modicum3 et not see me3 and again a little videbitis me1 et quia vado ad while1 and you shall see me1 ,patrem8 and because ,i go to the ,father8 #ah4 ,dicebant ergo3 ,quid est #ah4 ,they said therefore3 ,what hoc quod dicit ,modicum3 is this that he saith1 ,a nescimus quid loquitur4 little while8 we know not what he speaketh4 #ag1 #ah4 ,the ,apostles were perplexed1 and did not understand4 ,doubtless their sorrow at the thought of ,his departure confused them1 and in any case the meaning was not clear4 #ai4 ,cognovit autem ,iesus quia #ai4 ,and ,jesus knew that they volebant cum interrogare et had a mind to ask him3 and he dixit eis3 ,de hoc quaeritis said to them3 ,of this do you inter vos quia dixi1 ,modicum8 inquire among yourselves1 et non videbitis me3 et iterum because ,i said3 ,a little modicum1 et videbitis me4 while1 and you shall not see me3 and again a little while1 and you shall see me8 #ai4 ,though they had spoken only among themselves1 ,jesus knew their thoughts1 and was aware of their perplexity4 #bj4 ,amen1 amen dico vobis3 #bj4 ,amen1 amen1 ,i say to you1 quia plorabitis et flebitis that you shall lament and vos1 mundus autem gaudebit3 weep1 but the world shall vos autem contristabimini1 sed rejoice3 and you shall be made tristitia vestra vertetur in sorrowful1 but your sorrow gaudium4 shall be turned into joy4 #ba4 ,mulier cum parit1 #ba4 ,a woman1 when she is in tristitiam habet1 quia labour1 hath sorrow1 because venithora eius3 cum autem her hour is come3 but when she pepererit puerum1 iam non hath brought forth the child1 meminit pressurae propter she remembereth no more the gaudium1 quia natus est homo anguish1 for joy that a man is in mundum4 born into the world4 #bj1 #ba4 ,he compares their brief sorrow here below to that of a woman in labour1 and their lasting joy to that of a mother when she has brought forth her child4 #bb4 ,et vosigitur nunc quidem #bb4 ,so also you now indeed tristitiam habetis1 iterum have sorrow1 but ,i will see autem videbo vos1 et gaudebit you again1 and your heart cor vestrum3 et gaudium shall rejoice2 and your joy no vestrum nemo toilet a vobis8 man shall take from you4 #bb4 ,applying the preceding comparison1 ,he says3 ,you too now in this life1 the period of your travail1 have sorrow2 but ,i will see you again at the day of general judgment 7or1 perhaps1 when their souls should enter heaven71 and then your joy shall be lasting4 #bc4 ,et in illo die me non #bc4 ,and in that day you shall rogabitis quidquam4 ,amen1 amen not ask me anything4 ,amen1 dico vobis3 si quid petieritis amen1 ,i say to you3 if you ask ,patrem in nomine nemo dabit the ,father anything in my vobis4 name1 he will give it you4 #bc4 ,in that time1 when you shall enjoy the vision of ,god1 you shall not require to put me any questions7#ajf7 7 7 as just now you wished to do 7verse #ai71 because you shall know all that you can desire to know4 ,thus in the interpretation that we have adopted1 ,christ1 after promising the ,apostles the knowledge of future things while they are here on earth 7verses #acae71 goes on in the following verses 7#afbc7 to promise them ,his own4 society1 eternal joy1 and perfect knowledge in the life to come4 99,amen1 amen1 ,i say to you3 if you ask99 77 99the ,father anything991 c4 ,these words ought to begin a new verse1 for a new subject1 the efficacy of prayer1 is begun4 ,the correct ,greek reading is 7not 71 and agrees with the ,vulgate1 8si quid40 ,most critics of the ,greek text read the latter part of this verse thus3 8,if you ask the ,father anything1 ,he will give it you in my name40 ,still we are inclined to believe that the ,vulgate reading1 which connects 8in my name0 with 8ask0 and not with 8will give10 is correct2 for immediately after 7in verses #bd and #bf7 we have question of asking in the name of ,christ4 ,moreover1 the connection between verses #bc and #bd1 with the apparent antithesis3 8if you ask the ,father anything in my name1 ,he will give it you4 ,hitherto you have not asked anything in my name10 confirms the ,vulgate reading4 ,we prefer the ,vulgate reading therefore1 and the sense is1 that if they ask the ,father anything in the name1 through the merits1 of ,christ1 ,he will give it2 provided1 of course1 as ,st4 ,john says in his ,first ,epistle 7v4 #ad7 they ask according to the will of ,god4 ,hence the ,church always asks through the merits of ,christ3 8,per ,christum ,dominum nostrum10 or 8,per ,dominum nostrum ,jesum ,christum10 c4 ,there could be no clearer proof than this verse affords of the wondrous efficacy of prayer4 #bd4 ,usque modo non petistis #bd4 ,hitherto you have not quidquam in nomine meo3 asked anything in my name4 petite1 et accipietis1 ut ,ask1 and you shall receive3 gaudium vestrum sit plenum4 that your joy may be full4 #bd4 ,they had already indeed asked of ,christ ,himself2 they had also asked the ,father2 but not in the name of ,christ1 as they are now bid to do4 ,this was a new form of prayer4 ,the ,jews1 when praying1 begged of ,god to remember their ,patriarchs1 ,abraham1 ,isaac1 and ,jacob2 ,christians appeal through the name and merits of ,jesus ,christ4 #be4 ,haec in proverbiis locutus #be4 ,these things ,i have spoken sum vobis4 ,venit hora1 cum iam to you in proverbs4 ,the hour non in proverbiis loquar cometh when ,i will no more vobis1 sed palam de ,patre speak to you in proverbs1 but annuntiabo vobis4 will show you plainly of the ,father4 #be4 99,in proverbs499 ,the word translated 8proverbs0 is 1 which signifies not merely proverbial1 but also obscure or figurative language2 and this is the sense here1 as is proved by the antithesis between speaking 8in proverbs0 and speaking 8plainly40 8,these things10 then1 concerning ,his death1 ,his resurrection1 ,his return to the ,father1 the 8little whiles10 c41 ,he had spoken obscurely4 ,we must hold that the words of institution of the ,blessed ,eucharist are not included in 8these things40 ,they did not belong to this discourse after the ,last ,supper1 but were spoken during the supper4 ,moreover1 had they been obscure1 surely three ,evangelists and ,st4 ,paul would not have narrated them without some explanation4 99,the hour cometh when ,i will no more speak to you in proverbs499 8,hour0 is the ordinary ,hebraism for time4 ,some refer this to the next life1 some to the forty days of ,christ's risen life1 and some to the time after ,pentecost4 ,with ,st4 ,aug4 and ,mald4 we prefer this latter view1 for the first opinion seems excluded by the next verse1 where it is said they will ask of the ,father during the time in question1 and we know they shall not require to ask in heaven4 ,the second opinion too 7unless it be joined with the third7 is improbable1 for it was not till the day of ,pentecost1 when they were 8endued with power from on high0 7,luke xxvi4 #di71 that they were able to bear plain speaking1 or that ,christ through the ,holy ,ghost spoke plainly to them4 #bf4 ,in illo die in nomine meo #bf4 ,in that day you shall ask petetis3 et non dico vobis in my name3 and ,i say not to quia ego rogabo ,patrem de you1 that ,i will ask the vobis3 ,father for you3 #bf4 99,i say not to you1 that ,i will ask the ,father for you499 ,the sense is3 ,i need not say1 ,i do not need to tell you1 that ,i will ask the ,father for you4 ,this form of expression is what is called 8praeteritio10 not 8exclusio10 for we know that ,christ is 8always living to intercede for us0 7,heb4 vii4 #be74 ,the connection in the following verse3 8,for the ,father ,himself10 c41 shows that ,christ also wished to intimate that such intercession on ,his part would not be necessary1 because the ,father ,himself would be prompt to hear and answer their prayers4 ,thus they should understand that1 though ,christ1 their advocate1 was leaving them1 yet they had no reason to be disheartened1 since the ,father unsolicited would love them and hear their prayers1 because they had loved ,christ1 and believed ,him to be the ,messias sent by ,god4 #bg4 ,ipse enim ,pater amat vos1 #bg4 ,for the ,father himself quia vos me amastis1 et loveth you1 because you have credidistis quia ego a ,deo loved me1 and have believed exivi4 that ,i came out from ,god4 #bh4 ,exivi a ,patre1 et veni in #bh4 ,i came forth from the mundum3 iterum relinquo ,father1 and am come into the mundum1 et vado ad ,patrem4 world3 again ,i leave the world1 and ,i go to the ,father4 #bh4 ,taking up the closing words of the preceding verse1 ,he insists upon the truth of what they have believed4 ,for in coming into the world ,i did come out from ,god1 who is ,my ,father1 and now ,i return to ,him in leaving the world1 ,some commentators refer the words3 8,i came forth from the ,father0 to the eternal procession1 and the following words to the mission in time2 but we think the view we follow more probable2 for what is here asserted is what the ,apostles had already believed1 and we doubt if they yet understood or believed in the eternal procession4 #bi4 ,dicunt ei discipuli eius3 #bi4 ,his disciples say to him3 ,ecce nunc palam loqueris1 et ,behold now thou speakest proverbium nullum dicis3 plainly1 and speakest no proverb4 #bi4 ,in saying that ,he was about to leave the world and go to the ,father1 ,he spoke plainly1 and explained their doubts of verse #ag4 #cj4 ,nunc scimus quia scis #cj4 ,now we know that thou omnia1 et non opus est tibi ut knowest all things1 and thou quis te interroget3 in hoc needest not that any man credimus quia a ,deo existi4 should ask thee4 ,by this we believe that thou comest forth from ,god4 #cj4 ,seeing that ,he had read their thoughts 7verse #ai71 and anticipated their inquiries1 even for this reason they declare their faith in ,him as the ,messias and ,son of ,god to be confirmed and made perfect4 #ca4 ,respondit eis ,iesus3 ,modo #ca4 ,jesus answered them3 ,do creditis8 you now believe8 #ca4 ,christ's reply does not deny that they believe2 yet insinuates1 if we take it interrogatively with the ,vulgate1 that ,he had reason to doubt the firmness of the faith they boasted1 as indeed ,he goes on to declare plainly in the following verses4 #cb4 ,ecce venit hora1 et iam #cb4 ,behold the hour cometh1 venit1 ut dispergamini and it is now come1 that you unusquisque in propria1 et me shall be scattered every man solum relinquatis3 et non sum to his own1 and shall leave me solus1 quia ,pater mecum est4 alone3 and yet ,i am not alone because the ,father is with me4 #cb4 99,hour99 is again a ,hebraism for time4 ,this same prediction1 or a similar one1 is recorded by ,st4 ,matt4 7xxvi4 #ca71 and ,st4 ,mark 7xiv4 #bg71 and according to both it was made after ,christ and the ,apostles had left the supper room to go towards the ,mount of ,olives4 ,as we observed above on xiv4 #ca1 we think it highly improbable that this long discourse after the ,last ,supper was spoken in the crowded streets of ,jerusalem2 and if the words of ,,ss4 ,matthew or ,mark obliged us to hold that the prediction1 recorded by those ,evangelists was spoken whilst ,christ and the ,apostles passed along the streets1 we would hold that this prediction1 recorded by ,st4 ,john1 is a different one1 and that ,christ referred twice on this night to the desertion of ,his ,apostles4 ,in reality1 however1 ,,ss4 ,matthew and ,mark can be satisfactorily explained on the supposition that the prediction which they record was spoken outside the house where ,christ and the ,apostles had supped1 or at some quiet spot on the way to ,mount ,olivet4 #cc4 ,haec locutus sum vobis1 ut #cc4 ,these things ,i have spoken in me pacem habeatis4 ,in mundo to you1 that in me you may pressuram habebitis3 sed have peace4 ,in the world you confidite1 ego vici mundum4 shall have distress3 but have confidence1 ,i have overcome the world4 #cc4 ,these last discourses ,he had spoken to confirm their faith and afford them consolation1 that so they might have peace of heart1 despite the hatred of the world4 ,then ,he closes this beautiful discourse with the consoling and encouraging assurance that ,he was just about to conquer the world 7by prolepsis ,he speaks of ,his victory as already gained74 ,the context shows that this assurance implied that they too1 through ,him1 should triumph over the world4 ,for it is because ,his victory implied theirs that ,he tells them to have confidence4 8,for whatsoever is born of ,god overcometh the world3 and this is the victory which overcometh the world1 our faith0 7#a ,john v4 #d74 ,thus in ,his last words to ,his ,apostles before ,his passion1 at the very moment when ,he knew that ,his enemies were approaching 7xv4 #cj71 ,christ confidently claims the glory of a conqueror4 ,,chapter ,,xvii4 #ae4 99,as man1 ,christ prays to the ,father for ,himself499 #fai4 99,he prays for the ,apostles499 #bjbc4 99,he prays for all the faithful499 #bdbf4 99,his last prayer for the ,apostles499 #a4 ,haec locutus est ,iesus3 et #a4 ,these things ,jesus spoke1 sublevatis oculis in coelum1 and lifting up his eyes to dixit3 ,pater venit hora1 heaven1 he said3 ,father1 the clarifica ,filium tuum ut hour is come1 glorify thy ,son1 ,filius tuus clarificet te3 that thy ,son may glorify thee4 #a4 99,these things991 we understand here of all that is comprised in the discourses just recorded 7xiii4 #caxvi4 #cc74 ,having completed ,his words of warning and consolation and love1 ,jesus now turns from teaching to prayer1 from earth to heaven1 from ,his children to ,his ,father4 99,glorify thy ,son1 that thy ,son may glorify thee499 ,christ1 as man1 prays to ,his ,father2 and the sense is3 ,the time of ,my trial is come2 do not desert ,me1 but glorify ,me by exalting ,my humanity to a participation in the glory of the ,divinity2 that so1 by ,my resurrection and ascension1 ,i may give glory to ,thee1 by giving eternal life to all whom ,thou hast given me7#ajg7 7verse #b74 #b4 7a7 ,sicut dedisti ei #b4 ,as thou hast given him potestatem omnis carnis1 ut power over all flesh1 that he omne quod dedisti ei1 det eis may give eternal life to all vitam aeternam4 whom thou hast given him4 #b4 ,these words explain how ,christ will glorify the ,father1 namely1 by giving eternal life to all whom the ,father had given ,him4 99,all flesh99 is a ,hebraism for all mankind 7,john i4 #ad72 and by another ,hebraism the nominative 8omne0 of the ,vulgate is redundant1 the sense being as in our ,english version4 ,this verse we connect with the last clause of verse #a1 and take the sense to be3 ,that ,thy ,son may glorify ,thee1 according as ,thou hast given ,him power over all men1 in order that in them ,he may glorify ,thee4 ,in other words1 ,christ prays that the ,father may bring about ,his own glory1 which ,he had in view in giving ,christ power over all men4 ,there are various other interpretations1 but the above seems to us best1 as it connects naturally with the preceding1 and retains the ordinary signification of and 4 ,this power over all men1 ,christ1 as ,god1 possessed from eternity1 and as ,godman ,he obtained at ,his incarnation4 ,though ,he has power over all men1 yet ,he does not give eternal life to all men1 but only to those whom ,god has given ,him 7vi4 #cg71 because only these correspond with ,his grace4 ,this is implied in ,christ's language here1 for the words1 8to all whom ,thou has given ,him10 explain the expression all flesh1 and show that it is only in those who believe that the universal ,power over 8all flesh0 is efficacious4 #c4 ,haec est autem vita #c4 ,now this is eternal life3 aeterna3 ut cognoscant te1 that they may know thee1 the solum ,deum verum1 et quem only true ,god1 and ,jesus misisti ,iesum ,christum4 ,christ1 whom thou hast sent4 #c4 99,now this is eternal life991 c4 ,the sense is3 this is the pledge1 the cause of eternal life 7see ,john iii4 #cf71 that they know ,thee with the knowledge of faith1 know ,thee to be the only true ,god and ,jesus ,christ whom ,thou hast sent4 ,the ,greek shows that the ,father is here said to be the only ,god1 to the exclusion of other ,gods1 but not to the exclusion of other ,persons who participate in the same ,godhead4 ,it is not meant that the ,father is the only ,divine ,person4 ,there are other ,persons in the ,godhead1 but there is no other ,godhead4 ,the words mean1 then1 that they may know ,thee to be the only true ,god1 to the exclusion of all other ,gods2 but do not mean that they may know ,thee alone to be the true ,god1 to the exclusion of the ,son and ,holy ,ghost4 ,many of the fathers adopt another interpretation of the verse1 holding that the order of the words is inverted1 and that ,divinity is predicated of both the ,father and ,christ4 ,they understand the verse thus3 that they may know ,thee and ,jesus ,christ whom ,thou hast sent1 to be the only true ,god4 ,so ,,ss4 ,aug41 ,amb41 ,hil41 ,greg4 ,naz41 ,athan41 ,cyp4 ,the latter interpretation more clearly establishes ,christ's ,divinity against the ,arians2 but in any interpretation it is clear that ,christ implies ,his own ,divinity1 since ,he declares that the knowledge of ,himself1 equally with that of the ,father1 is the cause and pledge of eternal life4 ,he who had said3 8,i and the ,father are one0 7,john x4 #cj71 and who1 a few verses farther down in this prayer1 says to the ,father3 8,all my things are thine1 and thine are mine10 cannot reasonably be supposed to withdraw ,his claims to ,divinity in the words before us4 ,some of the fathers1 and many of the scholastics1 hold that there is question in verse #c not of the knowledge of ,god through faith1 but of the knowledge of the blessed in heaven2 and they argue from this verse to prove that the essence of life eternal consists in knowing ,god2 in other words1 that the happiness of the blessed consists in an act of the intellect2 namely1 the vision of ,god47#ajh7 ,since we believe that the question here is of the knowledge of ,god through faith1 and not through the beatific vision1 we hold that no argument can be drawn from this verse as to the essence of the happiness of the blessed4 #d4 ,ego te clarificavi super #d4 ,i have glorified thee on terram3 opus consummavi1 quod the earth3 ,i have finished the dedisti mihi ut faciam3 work which thou gavest me to do3 #d4 ,some understand these words as proleptic1 and take the sense to be3 ,i am about to glorify ,thee by ,my death1 to finish the work of redemption which thou gavest ,me to do4 ,others understand of the work of preaching1 which was now actually completed1 and by which the ,father's name and glory had been manifested upon the earth4 ,the latter interpretation seems to us the more natural1 and more suited to the context1 especially to verse #f3 8,i have manifested thy name to the men whom thou hast given me out of the world40 #e4 ,et nunc clarifica me tu1 #e4 ,and now glorify thou me1 ,o ,pater1 apud temetipsum1 ,father1 with thyself1 with the claritate1 quam habui1 prius glory which ,i had1 before the quam mundus esset1 apud te4 world was1 with thee4 #e4 ,in return for ,his having given glory to the ,father upon the earth1 ,christ1 as man1 prays the ,father to glorify ,him in heaven4 ,there is a difficulty here1 arising from the fact that ,christ seems to pray that the glory which as ,god ,he possessed from all eternity may be given to ,him as man4 ,now1 the glory of ,god is incommunicable1 and even the blessed humanity of ,christ is incapable of partaking fully thereof4 ,hence various interpretations have been advanced in order to explain this difficulty3-- 7#a7 ,some say that ,christ1 as man1 prays merely for that glory which1 in the decrees of ,god1 was given to ,his humanity from all eternity4 ,but against this view is the fact that the fathers generally quoted the latter part of this verse to prove the eternal existence and ,divinity of ,christ4 7#b7 ,hence others1 and we believe rightly1 hold that in the latter part of the verse there is question of the ,divine and eternal glory of ,christ1 and understand ,him to pray that ,his humanity1 according to its capacity1 may be made to partake of the glory of the ,divinity4 ,of course1 the humanity was incapable of receiving the infinite glory of the ,divinity2 but the glorious qualities of ,christ's glorified body are a participation1 according to the capacity of the body1 of the eternal glory of the ,son4 8,da ut claritas et gloria quam ego ut ,deus ab aeterno tecum habeo1 communicetur et extendatur usque ad carnem meam1 quae propter dispensationem hactenus est suspensa07#aji7 7,tolet47 #f4 ,manifestavi nomen tuum #f4 ,i have manifested thy name hominibus1 quos dedisti mihi to the men whom thou hast de mundo4 ,tui erant1 et mihi given me out of the world4 eos dedisti3 et sermonem tuum ,thine they were1 and to me servaverunt4 thou gavest them3 and they have kept thy word4 #f4 ,this passage from verse #fai refers primarily to the ,apostles1 as appears from verses #ab and #ah2 and ,christ prayed specially for them because ,he was sending them into the world1 the heralds of ,his ,gospel 7verse #ah71 the foundations upon which ,his earthly kingdom was to be reared 7,eph4 ii4 #bj74 ,the sense is3 ,i have manifested ,thy name1 ,thy glory effectually 7,he had manifested it to others1 who refused to believe7 to those whom ,thou hast given ,me to be ,my ,apostles2 they were ,thine by election1 c4 ,in this verse1 as well as in verses #g and #h1 the correct reading is 7gavest71 not 7hast given747#aaj7 #g4 ,nunc cognoverunt quia #g4 ,now they have known that omnia1 quae dedisti mihi3 abs all things which thou hast te sunt3 given me are from thee4 #h4 ,quia verba quae dedisti #h4 ,because the words which mihi1 dedi eis3 et ipsi thou gavest me1 ,i have given acceperunt1 et cognoverunt to them3 and they have vere quia a te exivi1 et received them1 and have known crediderunt quia tu me in very deed that ,i came out misisti4 from thee1 and they have believed that thou didst send me4 #i4 ,ego pro eis rogo3 non pro #i4 ,i pray for them3 ,i pray not mundo rogo1 sed pro his quos for the world1 but for them dedisti mihi1 quia tui sunt3 whom thou hast given me3 because they are thine3 #i4 99,i pray for them499 ,the pronouns are emphatic4 ,for these men who on so many grounds are deserving of ,thy grace and care1 do ,i1 to whom ,thou gavest them1 ask4 ,but what does the ,saviour of the world mean by saying that ,he does not pray for the world1 ,he who on the cross prayed for the very men that crucified ,him3 8,father1 forgive them1 for they know not what they do08 7,luke xxiii4 #cd74 ,some reply that ,christ speaks not of sufficient1 but of efficacious prayer2 but the true view is that ,he is speaking only of this particular prayer1 in which ,he asks for the ,apostles what the world was unfit and unwilling to receive 7see verses #ac1 #ag1 #ah74 ,the fact1 then1 that ,he prays in this prayer1 not for the ,father's enemies1 but for those who belong to both the ,father and ,himself is put forward as a reason why ,he ought to be heard by the ,father4 99,because they are thine499 ,these words sum up this first reason1 and we take them as depending upon the phrase3 8,i pray for them0 at the commencement of the verse4 #aj4 ,et mea omnia tua sunt3 et #aj4 ,and all my things are tua mea sunt3 et clarificatus thine1 and thine are mine3 and sum in eis4 ,i am glorified in them4 #aj4 99,and all my things are thine1 and thine are mine499 ,could anyone but ,god address ,god so8 ,these words seem to be thrown in to give a reason for the statement3 8they are thine10 the reason being that since they were ,christ's 7the ,father had made them ,christ's71 they must be the ,father's also1 for 8all my things are thine1 and thine are mine40 ,the remaining words of this verse afford a second reason why the ,father ought to hear ,christ's prayer for the ,apostles and watch over them1 because ,christ1 through them1 had been glorified before men1 as a teacher is honoured by disciples attaching themselves to him4 ,or the words3 8,i am glorified10 may possibly be proleptic1 and mean that ,christ was to be glorified afterwards through the preaching of the ,apostles4 #aa4 ,etiam non sum in mundo1 et #aa4 ,and now ,i am not in the hi in mundo sunt1 et ego ad te world1 and these are in the venio4 ,pater sancte1 serva eos world1 and ,i come to thee4 in nomine tuo1 quos dedisti ,holy ,father1 keep them in thy mihi3 ut sint unum1 sicut et name1 whom thou hast given me3 nos4 that they may be one1 as we also are4 #aa4 ,a third reason why they ought now to receive the ,father's special care was because ,christ was now leaving them1 and they were to remain in the world4 99,keep them in thy name1 whom thou hast given me499 ,the sense of this reading is sufficiently evident4 ,the bestsupported ,greek reading1 however1 is 7#aaa7 7not 71 being attracted into the dative case of the preceding noun1 and standing for 4 ,the most probable meaning of this ,greek reading is3 keep them in the confession of ,thy name1 in the knowledge of ,thee1 which ,thou hast given to ,me1 and which ,i in turn have given to them2 that they may be one by a union of faith and charity resembling1 though in an imperfect way1 the union between the ,persons of the ,blessed ,trinity4 #ab4 ,cum essem cum eis1 ego #ab4 ,while ,i was with them1 ,i servabam eos in nomine tuo4 kept them in thy name4 ,those ,quos dedisti mihi1 custodivi3 whom thou gavest me have ,i et nemo ex eis periit1 nisi kept3 and none of them is filius perditionis1 ut lost1 but the son of scriptura impleatur4 perdition1 that the scripture may be fulfilled4 #ab4 99,i kept them499 ,in the original1 the imperfect tense brings out more clearly ,christ's continuous care4 ,in this verse1 too1 there is a difference of opinion as to whether or is the correct reading1 but the ,vulgate reading is more strongly supported here than in verse #aa4 99,and none of them is lost1 but the son of perdition499 8,son of perdition0 is a ,hebraism1 signifying one devoted to destruction1 as ,judas was1 through his own fault4 ,none of them was lost in either soul or body except ,judas1 who was already lost as to his soul1 though not irreparably2 and who was soon to be irreparably lost both as to soul and body4 ,but this loss of ,judas was not to be ascribed to ,christ1 but took place in order that 7see above on xii4 #cgdj7 the ,scripture 7,ps4 xl4 #aj7 might be fulfilled4 ,the ,holy ,ghost had predicted the ruin of ,judas1 because it was foreseen that this would certainly come about through the wretched ,apostle's own fault4 ,in the words3 8none of them is lost10 we think there is question of both the bodies and souls of the ,apostles2 for while it is generally admitted that ,christ here claims to have guarded the souls of the ,apostles from spiritual ruin1 ,john xviii4 #h1 #i1 seems to prove1 as we shall there show1 that in the words before us ,christ speaks of having guarded from harm their bodies also4 #ac4 ,nunc autem ad te venio3 et #ac4 ,and now ,i come to thee3 haec loquor in mundo1 ut and these things ,i speak in habeant gaudium meum impletum the world1 that they may have in semetipsis4 my joy filled in themselves4 #ac4 99,these things99 we refer to what ,christ had already spoken in the hearing of the ,apostles in this prayer to the ,father2 namely1 that ,he should give them life eternal 7verse #b72 that ,he should be glorified with the ,father 7verse #e72 and that in ,his absence the ,father would watch over them1 and keep them in ,his name 7verse #aa74 99,that they may have my joy filled99 7made full7 99in themselves994 8,my joy0 might mean the joy they had received from ,christ1 or the joy they felt because of ,christ2 but we think the most probable and most natural meaning is3 that they may have the joy which ,i feel in going to the ,father1 made full in themselves4 ,before this time ,he had said to them3 8,if you loved ,me1 you would indeed be glad1 because ,i go to the ,father0 7xiv4 #bh72 and now ,he has spoken in this prayer of the glory which awaited ,him1 and of the care of the ,father for the ,apostles1 in order that they may be reconciled to1 and fully rejoice in1 ,his departure to the ,father4 #ad4 ,ego dedi eis sermonem #ad4 ,i have given them thy tuum1 et mundus eos odio word1 and the world hath hated habuit1 quia non sunt de them1 because they are not of mundo1 sicut et ego non sum de the world2 as ,i am not of the mundo4 world4 #ad4 99,i have given them thy word1 and the world hath hated them499 8,i0 77 is emphatic2 ,i1 ,thy ,son4 ,this is a fourth reason why the ,father ought to watch over and guard the ,apostles--the world hated them1 and this because they had received the words of ,christ1 which are the words of the ,father4 ,though in the world1 the ,apostles were not of the world1 not imbued with its spirit1 nor pandering to its tastes4 #ae4 ,non rogo ut tollas eos de #ae4 ,i pray not that thou mundo1 sed ut serves eos a shouldst take them out of the malo4 world1 but that thou shouldst keep them from evil4 #ae4 99,from evil99 7 74 ,this may refer to the evil of the wicked world which is sin1 or to the devil1 the evil one4 ,the parallel passage in #a ,john v4 #ah1 #ai favours the latter view4 ,these words1 to which the ,apostles were listening1 gave them to know that they must not despair1 and wish to quit the world when trials should come2 but rather1 remaining in the world1 keep themselves unspotted from its defilements4 #af4 ,de mundo non sunt1 sicut #af4 ,they are not of the world3 et ego non sum de mundo4 as ,i also am not of the world4 #af4 ,the last clause of verse #ad is repeated as the ground of another petition1 namely1 that the ,father may 8sanctify0 them4 ,in order to emphasize the point in their hearing1 and also as a motive why ,god ought to hear the petition that follows1 the fact that the ,apostles are not men of the world is repeated and insisted upon by ,christ4 #ag4 ,sanctifica eos in #ag4 ,sanctify them in truth4 veritate4 ,sermo tuus veritas ,thy word is truth4 est4 #ag4 99,in the truth991 is the correct reading2 not 8in thy truth10 nor 8in truth40 ,the word in which they are to be sanctified is probably the word of ,god1 which ,christ had preached1 and which is referred to in the end of the verse3 8,thy word is truth20 and not1 as ,mald4 holds1 the real sanctification of the ,new ,law as opposed to the typical and merely external sanctification by which the priests of the ,old ,law were set apart for their functions4 ,in the ,gospel1 then1 and for the preaching of the ,gospel ,christ prays that the ,apostles may be sanctified4 ,but what does the word 8sanctify0 here mean8 ,sometimes the word signifies to make holy1 or to make more holy1 or to keep more holy 7#a ,cor4 vii4 #aa2 #a ,thess4 v4 #bc72 at other times1 it means to set apart or destine for an office2 and in this sense it is generally used throughout the ,old ,testament4 ,both senses are probably combined in the word here1 for it was by making and keeping them holy that the ,apostles were to be efficaciously set apart by the ,father for the sacred mission to which ,christ had already called them4 #ah4 ,sicut tu me misisti in #ah4 ,as thou hast sent me into mundum1 et ego misi eos in the world1 ,i also have sent mundum4 them into the world4 #ah4 ,this verse shows that the sanctification is prayed for especially with a view to their mission as ,apostles4 99,have sent99 7,greek 8did send07 is used proleptically1 for the ,apostles had not yet received their mission to the ,gentile world4 ,see ,john xx4 #ba2 ,matthew xxviii4 #ah1 #ai2 ,mark xvi4 #ae4 #ai4 ,et pro eis ego sanctifico #ai4 ,and for them do ,i sanctify meipsum3 ut sint et ipsi myself3 that they also may be sanctificati in veritate4 sanctified in truth4 #ai4 99,and for them do ,i sanctify myself499 ,st4 ,aug4 understands of the sanctification wherewith the ,son of ,god sanctified the humanity ,he assumed4 8,quando ,verbum caro factum est1 tunc sanctificavit se in se1 id est hominem se in ,verbo se1 quia unus ,christus ,verbum et homo3 propter sua vero membra dicit3 et pro eis ego sanctifico meipsum1 hoc est1 ipsos in me1 quoniam in me etiam ipsi sunt et ego4 ,ut sint et ipsi sanctificati in veritate4 ,quid est #8et ipsi' nisi quemadmodum ego40 7,st4 ,aug4 in loc474 ,but the common opinion is that ,christ speaks of the sacrifice of ,himself which ,he was about to offer a few hours afterwards4 ,in this view the meaning is3 and for them do ,i set ,myself apart1 do ,i consecrate ,myself as a victim1 that they may be truly and efficaciously set apart and consecrated for the preaching of the ,gospel4 ,thus while the word 8sanctify0 has in both clauses the same generic meaning of setting apart1 there is yet a difference4 ,christ sets ,himself apart1 devotes ,himself to death1 that they may be consecrated in the fulness of grace for the work of the ,apostleship4 ,christ sets ,himself apart1 but the ,apostles are evidently to be set apart by the ,father2 that is to say1 effectually fitted by the ,father for the work to which ,christ had already called them4 99,in truth499 7 74 ,the absence of the ,greek article distinguishes this clause from that in verse #ag4 ,there the question is of 8the truth10 the word of ,god2 here 8in truth10 seems to be equivalent to truly1 really--that they also may be truly sanctified4 ,compare #b ,john #a2 #c ,john #a4 #bj4 ,non pro eis autem rogo #bj4 ,and not for them only do ,i tantum1 sed et pro eis qui pray1 but for them also who credituri sunt per verbum through their word shall eorum in me3 believe in me3 #bj4 ,instead of 99shall believe99 the more probable ,greek reading has the present tense1 as if ,christ looked upon the ,church of the future as actually present4 ,he now prays not alone for the ,apostles1 but for all who should believe through their preaching4 ,there is direct reference to the ,apostles and their converts1 but the prayer of ,christ included the successors of both4 #ba4 ,ut omnes unum sint1 sicut #ba4 ,that they all may be one1 tu ,pater in me1 et ego in te1 as thou1 ,father1 in me1 and ,i ut et ipsi in nobis unum sint3 in thee3 that they also may be ut credat mundus quia tu me one in us3 that the world may misisti4 believe that thou hast sent me4 #ba4 ,the unity of the faithful cannot1 of course1 equal the unity of nature in the ,persons of the ,blessed ,trinity2 but since it is here compared with the latter1 we are justified in concluding that it is as perfect as possible2 and hence a unity of intellect through faith1 of will through charity1 and of government through the due subordination of the different members4 ,such a moral miracle as this unity implies1 must suppose a principle of unity in the ,church2 that is to say1 a teaching and ruling authority by which this marvellous unity is ,divinely secured4 ,the words 99,that the world may believe that thou hast sent me99 show that this unity was to be a note of the true ,church1 pointing it out even to the wicked world as the ,church of ,god4 #bb4 ,et ego claritatem quam #bb4 ,and the glory which thou dedisti mihi1 dedi eis3 ut hast given me1 ,i have given to sint unum1 sicut et nos unum them3 that they may be one1 as sumus4 we also are one4 #bb4 99,and the glory which thou hast given me1 ,i have 9999 given to them499 ,some understand 8the glory0 here mentioned to be the gift of working miracles2 others1 the glory about to be enjoyed by ,christ's humanity1 which is to be shared in by all the faithful after the day of judgment2 others1 the glorious privilege of ,divine filiation which makes the faithful the adopted sons1 as ,christ was the natural ,son1 of ,god2 others1 in fine1 the glory of the ,divinity which ,christ had just shared with the ,apostles that night1 and which ,he was to share with all the faithful in future1 in giving them ,his own glorious and ,divine ,person in the ,blessed ,eucharist4 ,we believe that either the third or fourth is the correct opinion4 ,but it is not easy to choose between these two4 ,the third is the more obvious1 and is certainly very probable2 but in favour of the fourth it must be said it was very natural that ,christ speaking of the union of the faithful on this night when ,he had instituted the ,blessed ,eucharist1 should refer to that wonderful cause and pledge of union which ,he had just left to the faithful in the ,blessed ,sacrament3 8,for we1 being many1 are one bread1 one body1 all that partake7#aab7 of one bread0 7#a ,cor4 x4 #ag74 ,see also ,john vi4 #eg4 #bc4 ,ego in eis1 et tu in me3 #bc4 ,i in them1 and thou in me3 ut sint consummati in unum3 et that they may be made perfect cognoscat mundus1 quia tu me in one2 and the world may know misisti1 et dilexisti eos1 that thou hast sent me1 and sicut et me dilexisti4 hast loved them as thou hast also loved me4 #bc4 99,i in them1 and thou in me499 ,this clause is in apposition to the last clause of the preceding verse3 8that they may be one1 as we also are one10 and explains how the union there spoken of is effected1 namely1 by the presence of ,christ in the faithful4 #bd4 ,pater1 quos dedisti mihi1 #bd4 ,father1 ,i will that where volo ut ubi sum ego1 et illi ,i am1 they also whom thou hast sint mecum3 ut videant given me may be with me3 that claritatem meam1 quam dedisti they may see my glory which mihi1 quia dilexisti me ante thou hast given me1 because constitutionem mundi4 thou hast loved me before the creation of the world4 #bd4 ,here1 too1 as in verses #aa1 #ab1 some of the critics read the neuter pronoun 7that which7 instead of 7they whom74 ,the ,vulgate reading is at least equally probable4 ,having prayed in verses #bjba for all the faithful1 ,christ now continues ,his prayer for the ,apostles1 as a comparison of this verse with verses #aa and #ab proves4 ,and this1 ,his last petition for them1 is1 that they may one day be made partakers of that glory which ,he as ,god enjoyed eternally1 and into which as man ,he was to enter at ,his ascension4 99,that they may see my glory992 that is to say1 see and enjoy the glory of ,my ,divinity 7reflected also in ,my humanity2 see above on verse #e74 ,we believe there is not question merely of the glory of ,christ's humanity1 for ,he seems to pray here that the ,apostles may enjoy the bliss of heaven1 which does not consist in the vision of ,christ's humanity1 but in the vision and enjoyment of the ,divinity4 ,if this is the correct view1 and we think1 with ,a ,lap41 that it is1 then this glory was given from all eternity to the ,son4 ,the words3 99,because thou hast loved me991 do not1 in this view1 state the cause of the communication of the eternal glory of the ,father to the ,son4 ,see above on chapter v41 verse #bj4 ,if the words be understood1 as ,st4 ,aug4 understood them1 of ,christ's humanity1 then the meaning is3 ,share with ,my ,apostles the glory which ,thou art about to bestow upon ,me because from all eternity ,thou hast loved ,me1 and predestined ,me as man for this glory4 ,in this view the love of the ,father for ,christ as man is the reason why ,he glorifies ,christ's humanity4 ,the phrase 99before the creation of the world991 or more accurately1 8before the foundation of the world10 denotes that the world is not eternal2 while ,christ's claim to have been loved by the ,father before creation1 is a claim to personal existence before the world began1 and indirectly1 therefore1 a claim to an eternal ,personality4 #be4 ,pater iuste1 mundus te non #be4 ,just ,father1 the world cognovit3 ego autem te hath not known thee3 but ,i cognovi1 et hi cognoverunt have known thee3 and these quia te me misisti4 have known1 that thou hast sent me4 #bf4 ,et notum feci eis nomen #bf4 ,and ,i have made known thy tuum1 et notum faciam3 ut name to them1 and will make it dilectio1 qua dilexisti me1 in known2 that the love wherewith ipsis sit1 et ego in ipsis4 thou hast loved me1 may be in them1 and ,i in them4 #be1 #bf4 ,these verses give a reason why the ,father who is just1 and who rewards man's merits1 even though these merits are themselves the result of ,his grace1 ought to hear ,christ's prayer4 ,the reason is1 because ,he who prays had known and loved the ,father1 and they for whom ,he prays had known and received ,himself as the ,messias4 ,moreover1 ,he had made known the ,father to them1 and would do so still more1 afterwards1 through the ,holy ,ghost4 99,that the love wherewith thou hast loved me1 may be in them1 and ,i in them499 ,here ,he states ,his object in making known the ,father's name4 ,it was in order that the special love of the ,father might extend to them1 and that ,he ,himself might remain intimately united to them by ,his grace1 and by the presence of the ,divinity in their souls4 ,with these beautiful and consoling words1 which bespoke the special love of the ,father for the ,apostles1 and ,his own enduring presence with them notwithstanding ,his departure1 ,christ concludes this sublime prayer to ,his eternal ,father4 ,,chapter ,,xviii4 #ag4 99,jesus retires to the ,garden of ,gethsemani1 where1 having been betrayed by ,judas1 ,he freely delivers ,himself up1 after ,he had first shown ,his almighty power1 by casting ,his enemies to the ground499 #haa4 99,he requests that the ,apostles be allowed to depart unmolested1 and forbids ,peter to defend ,him with the sword499 #abad4 99,he is seized1 bound1 and led before ,annas499 #aebg4 99,he is led before ,caiphas1 followed by ,peter and ,john1 and while being examined there1 is thrice denied by ,peter499 #bhch4 99,he is led before ,pilate1 the ,roman ,governor1 and examined by him499 #cidj4 99,pilate attempts to release ,jesus1 but the crowd calls for the release of ,barabbas499 #a4 ,haec cum dixisset ,iesus1 #a4 ,when ,jesus had said these egressus est cum discipulis things1 he went forth with his suis trans torrentem ,cedron1 disciples over the brook ubi erat hortus in quem ,cedron1 where there was a introivit ipse1 et discipuli garden1 into which he entered eius4 with his disciples4 #a4 ,having finished ,his last discourses to the ,apostles1 and ,his prayer to the ,father1 ,jesus accompanied by the ,apostles now proceeds towards ,mount ,olivet 7,matt xxvi4 #cf2 ,mark xiv4 #cb71 crossing the brook of ,cedron on ,his way4 ,as we stated already1 we believe that the discourse 7xv4 #axvi4 #cc7 and the prayer after the ,last ,supper were not spoken while ,christ and the ,apostles passed along1 but at some point of rest either outside the ,supperroom or along the way4 ,see above on xiv4 #ca4 ,nor are we to suppose from the words of this verse1 8,he went forth10 that it was only now ,christ and the ,apostles left the ,supperroom4 ,as we remarked already1 had ,christ and the ,apostles not left the ,supperroom when ,he gave the word to do so 7xiv4 #ca71 ,st4 ,john would very probably have noted the fact1 and added some word of explanation4 ,in the verse before us1 then1 there is not question of going forth from the ,supperroom but of going forth from the city4 ,comp4 ,matthew xxvi4 #cj1 #cf2 ,mark xiv4 #bf1 #cb4 99,over the brook ,cedron499 ,many authorities read 8over the brook of the cedars0 7 74 99,where there was a garden499 ,,ss4 ,matthew and ,mark say that ,he came to 8an enclosed piece of ground0 771 called ,gethsemani4 8,gethsemani--1 7gath7 a winepress1 and 7shemen7 oil--was the spot where the prediction of ,isaias was fulfilled3 #8,i have trodden the wine press alone' 7,isaias lxviii4 #c74 ,a modern garden1 enclosed by a wall1 in which are some old olivetrees1 said to date from the time of ,christ1 is now pointed out as the ,garden of ,gethsemani4 ,it is on the left bank of the ,kedron1 about seven hundred and thirty feet from the east wall of the city1 and immediately south of the road1 from ,st4 ,stephen's ,gate to the summit of ,olivet 4444 ,this garden is1 there is little reason to doubt1 the spot alluded to by ,eusebius1 when he says 7,o4 ,s41 #b1 pp4 #bdh1 #ah7 that #8,gethsemane was at the foot of the ,mount of ,olives1 and was then a place of prayer for the faithful' 0 7,smith's ,b4 ,d41 sub voc74 ,the ,cedron is a small winterflowing 77 stream1 which passes through the ravine below the eastern wall of ,jerusalem1 and separates the ,mount of ,olives from the ,temple mount4 ,for mention of it in the ,old ,testament see #c ,kings ii4 #cg2 xv4 #ac2 #d ,kings xxi4 ii4 #d2 ,jer4 xxxi4 #dj4 ,st4 ,john passes over the history of the prayer in the garden1 of the appearance of the angel to strengthen ,christ1 and of the sweat of blood1 because all this had been already recorded by the ,synoptic ,evangelists4 7,matt4 xxvi4 #chdd2 ,mark xiv4 #cddj2 ,luke xxii4 #djdd47 #b4 ,sciebat autem et ,iudas qui #b4 ,and ,judas also1 who tradebat eum1 locum3 quia betrayed him1 knew the place3 frequenter ,iesus convenerant because ,jesus had often illuc cum discipulis suis4 resorted thither together with his disciples4 #b4 99,who betrayed him499 ,in the original the present participle marks the process of betrayal as going on4 99,jesus had often resorted thither with his disciples499 ,the original might be rendered more exactly 8,jesus and 7with7 his disciples often assembled there40 ,we know from ,st4 ,luke xxi4 #cg1 that our ,lord on the occasion of this last visit to ,jerusalem was in the habit of spending ,his nights on ,mount ,olivet1 and the same ,evangelist tells us that1 on this occasion after the ,last ,supper1 8going out he went according to his custom to the ,mount of ,olives0 7,luke xxii4 #ci74 #c4 ,iudas ergo cum accepisset #c4 ,judas therefore having cohortem1 et a pontificibus et received a band of soldiers1 pharisaeis ministros1 venit and servants from the chief illuc cum laternis1 et priests and the ,pharisees1 facibus1 et armis4 cometh thither with lanterns and torches and weapons4 #c4 99,a band of soldiers499 ,if 8the band0 here means a whole cohort1 it was the tenth part of a ,roman legion1 and contained about six hundred infantry1 with thirty cavalry4 ,the words of this verse1 as well as the presence of the 8tribune0 7verse #ab71 who was the commander of a cohort1 justify the belief that a whole cohort was present on this occasion4 ,very likely the authorities were afraid that a stronglysupported attempt might be made to save or rescue ,christ from them4 ,this large body of soldiers1 strengthened by servants or officers of the temple 77 who were sent by the chiefpriests and ,pharisees1 came furnished with arms and lights4 ,as it was now full moon1 this being the night of the #adth of the lunar month ,nisan1 it might seem that the lights were unnecessary1 but probably the garden was considerably shaded by trees1 and no doubt it was feared that ,jesus might try to hide in some dark nook or lurk beneath the shrubs or trees4 #d4 ,iesus itaque sciens omnia #d4 ,jesus therefore knowing all quae ventura erant super eum1 things that should come upon processit1 et dixit eis3 ,quem him1 went forth1 and said to quaeritis8 them3 ,whom seek ye8 #d4 ,christ's foreknowledge is pointed out1 both to prove ,his ,divinity1 and to show ,his readiness to suffer4 ,for1 though aware of the sufferings ,he was to endure1 ,he did not seek to escape from them4 ,he who had before withdrawn from ,his enemies 7viii4 #ei2 xii4 #cf1 c471 now that ,his hour was come1 went forth 7from the enclosure of the garden7 to meet them4 ,we learn from ,st4 ,luke 7xxii4 #dg7 that ,judas preceded the soldiers1 and gave the traitor's kiss to ,jesus1 thus marking ,him out as the person to be arrested4 ,we learn too from ,st4 ,matthew 7xxvi4 #ej71 that ,jesus addressed the traitor1 even in this hour of infamy as ,his friend3 8,friend1 whereto art thou come80 and from ,st4 ,luke 7xxii4 #dh71 that ,he addressed to him the pathetic words3 8,judas1 dost thou betray the ,son of ,man with a kiss80 ,after meekly receiving the kiss from the wretched ,apostle1 ,jesus addressed the crowd4 #e4 ,responderunt ei3 ,iesum #e4 ,they answered him3 ,jesus of ,nazarenum4 ,dicit eis ,iesus3 ,nazareth4 ,jesus saith to them3 ,ego sum4 ,stabat autem et ,iudas ,i am he4 ,and ,judas also1 who qui tradebat eum1 cum ipsis4 betrayed him1 stood with them4 #f4 ,ut ergo dixit eis1 ,ego sum1 #f4 ,as soon therefore as he had abierunt retrorsum1 et said to them3 ,i am he3 they ceciderunt in terram4 went backward1 and fell to the ground4 #e1 #f4 ,if our view is correct1 that the traitor's kiss had preceded ,christ's question3 8,whom seek ye80 then it would seem that the soldiers were withheld by ,divine power from at once rushing on ,jesus2 and in order to visibly prove ,his power and ,his ability to escape from them if ,he wished1 they were stricken to the ground4 ,this prostration of ,christ's enemies cannot be explained on natural grounds4 #g4 ,iterum ergo interrogavit #g4 ,again therefore he asked eos3 ,quem quaeritis8 ,illi them3 ,whom seek ye8 ,and they autem dixerunt3 ,iesum said3 ,jesus of ,nazareth4 ,nazarenum4 #h4 ,respondit ,iesus3 ,dixi vobis #h4 ,jesus answered1 ,i have told quia ego sum3 si ergo me you1 that ,i am he4 ,if quaeritis1 sinite hos abire4 therefore you seek me1 let these go their way4 #h4 99,let these go their way499 ,the meaning obviously is1 do not arrest or molest these ,my disciples4 #i4 ,ut impleretur sermo quem #i4 ,that the word might be dixit2 ,quia quos dedisti mihi1 fulfilled1 which he said3 ,of non perdidi ex eis quemquam4 them whom thou hast given me1 ,i have not lost any one4 #i4 ,the ,evangelist sees in ,christ's care for the safety of the disciples on this occasion a fulfilment of ,his words recorded in xvii4 #ab4 ,it is true those words as spoken seem to refer only to the time then past1 but as ,christ then knew that ,he would continue to guard the ,apostles from danger during the few hours of ,his life that remained1 ,he meant the words to express ,his care for the ,apostles up to the moment of ,his death1 and therefore on this occasion at ,gethsemani4 ,his present action was1 accordingly1 one fulfilment of what is recorded in xvii4 #ab4 ,we believe that ,christ's care for the ,apostles in the present instance regarded their bodies as well as their souls4 ,that it regarded their bodies1 may be fairly concluded from ,his words3 8let these go their way20 and that it regarded their souls is clear from the consideration that if arrested now they would probably have fallen into sin by denying ,him4 #aj4 ,simon ergo ,petrus habens #aj4 ,then ,simon ,peter having a gladium eduxit eum3 et sword1 drew it2 and struck the percussit pontificis servum3 servant of the highpriest1 et abscidit auriculam eius and cut off his right ear4 ,and dexteram4 ,erat autem nomen the name of the servant was servo ,malchus4 ,malchus4 #aj4 ,the ,synoptic ,evangelists merely say that one of those who were with ,jesus struck the servant of the highpriest1 but ,st4 ,john tells us that this one was ,peter4 ,the ,synoptists may have suppressed ,peter's name through fear of inconvenient consequences to him1 but now that the ,prince of the ,apostles was dead1 there was no further reason for such concealment4 ,we cannot say whether any other motive than a desire for historic completeness prompted ,st4 ,john to give1 as he does1 the servant's name as well as ,peter's4 #aa4 ,dixit ergo ,iesus ,petro3 #aa4 ,jesus therefore said to ,mitte gladium tuum in vaginam4 ,peter3 ,put up thy sword into ,calicem1 quem dedit mihi the scabbard4 ,the chalice ,pater1 non bibam illum8 which my ,father hath given me1 shall ,i not drink it8 #aa4 99,put up thy sword into the scabbard499 ,the words are given more fully by ,st4 ,matt4 7xxvi4 #eb1 ff74 99,the chalice 444 shall ,i not drink it899 ,in ,matt4 xxvi4 #ci1 we read that on this same night1 and in ,gethsemani1 before the arrival of ,judas1 ,christ had prayed3 8,father1 if it be possible1 let this chalice pass from me20 but now1 since it was not to pass1 ,he accepts it willingly4 #ab4 ,cohors ergo1 et tribunus #ab4 ,then the band and the et ministri ,iudaeorum tribune1 and the servants of comprehenderunt ,iesum1 et the ,jews1 took ,jesus1 and ligaverunt eum3 bound him3 #ab4 ,the 99tribune99 was the commander of the cohort4 1 strictly taken1 means the commander of one thousand men4 ,see above on verse #c4 #ac4 ,et adduxerunt eum ad ,annam #ac4 ,and they led him away to primum3 erat enim socer ,annas first1 for he was ,caiphae1 qui erat pontifex fatherinlaw to ,caiphas1 who anni illius4 was highpriest of that year4 #ac4 ,this journey to ,annas is mentioned only by ,st4 ,john4 ,annas1 though not the actual highpriest1 was the head of the ,sanhedrim1 and a man of great authority among the ,jews 7see above on xi4 #di71 and so ,jesus was brought before him in the first instance4 #ad4 ,erat autem ,caiphas1 qui #ad4 ,now ,caiphas was he who had consilium dederat ,iudaeis3 given the counsel to the ,jews1 ,quia expedit1 unum hominem that it was expedient that one mori pro populo4 man should die for the people4 #ae4 ,sequebatur autem ,iesum #ae4 ,and ,simon ,peter followed ,simon ,petrus1 et alias ,jesus1 and so did another discipulus4 ,discipulus autem disciple4 ,and that disciple ille erat notus pontifici1 et was known to the highpriest1 introivit cum ,iesu in atrium and went in with ,jesus into pontificis4 the court of the highpriest4 #ae4 ,the other disciple was almost certainly our ,evangelist himself 7see ,introd4 ,i4 ,b4 #b72 and the fact that he was known to the highpriest makes it probable that he belonged to a family of some importance4 ,but who is the highpriest into whose court ,peter and ,john followed ,jesus8 ,is it ,caiphas that is meant1 or ,annas8 ,some think the reference is to ,annas1 who1 it must be admitted1 is called 8highpriest0 by ,st4 ,luke 7,luke iii4 #b2 ,acts iv4 #f71 and to whom it has just been stated1 in verse #ac1 that ,jesus was led4 ,but as our ,evangelist has just stated in verse #ac1 as he also does in xi4 #di1 that ,caiphas was highpriest for that year1 we prefer to hold that the 8highpriest0 here referred to is not ,annas1 but ,caiphas4 ,we hold1 then1 that what is recorded by ,st4 ,john in this passage 7verses #aebc7 took place in the court of ,caiphas1 after ,jesus had been led thither from ,annas1 and that verse #bd3 8,annas 7had7 sent10 c41 is added by ,st4 ,john to guard the reader against supposing that what is recorded in verses #aebc took place at the house of ,annas4 ,st4 ,cyril of ,alexandria1 and a few ,greek and ,syrian ,,mss4 read verse #bd between verses #ac and #ad4 ,in this view the account of ,st4 ,john harmonizes at once with the ,synoptic ,gospels1 which represent ,st4 ,peter's first denial1 recorded in verse #ag here1 as taking place in the court of ,caiphas4 ,many commentators of note1 such as ,patrizzi among ,catholics1 and ,alford among ,protestants1 reconcile ,st4 ,john's account with that of the ,synoptic ,evangelists in another way4 ,they hold that the events recorded in verses #aebc took place when ,jesus was brought before ,annas2 but as ,caiphas and ,annas occupied an official residence in common1 or as ,annas was1 perhaps1 the guest of ,caiphas1 his soninlaw1 on this night of the ,paschal ,supper1 though it was ,annas who examined ,christ1 as recorded by ,st4 ,john 7verses #ajbc71 yet it was to the court of ,caiphas1 or the common court attached to the house of ,annas and ,caiphas1 that ,jesus entered 7verse #ae72 and there1 too1 ,st4 ,peter denied ,his ,master for the first time4 ,in any of the above opinions1 ,st4 ,john agrees with the ,synoptic ,evangelists1 that the place of ,st4 ,peter's first denial was the court of ,caiphas3 but in the second opinion1 the 8high priest0 of verse #ai is ,annas1 not ,caiphas4 ,see ,patriz41 ,liber ii4 ,adnot4 clxxvii4 ,from ,st4 ,matthew 7xxvi4 #ei7 and ,st4 ,mark 7xiv4 #ee7 we learn that ,caiphas was not alone on this occasion4 ,the whole ,sanhedrim was present2 but as the case was an important one1 this body had to meet again formally after daydawn1 to finally decide it4 ,see below on verse #bh4 #af4 ,petrus autem stabat ad #af4 ,but ,peter stood at the ostium foris4 ,exivit ergo door without4 ,the other discipulus alius qui erat disciple therefore who was notus pontifici1 et dixit known to the highpriest1 went ostiariae3 et introduxit out1 and spoke to the ,petrum4 portress1 and brought in ,peter4 #af4 99,but ,peter stood99 7was standing7 99at the door without994 8,an oriental house is usually built round a quadrangular interior court2 into which there is a passage 7sometimes arched7 through the front part of the house1 closed next the street by a heavy folding gate1 with a small wicket for single persons1 kept by a porter4 ,in the text1 the interior court1 often paved or flagged1 and open to the sky1 is the 1 where the attendants made a fire2 and the passage1 beneath the front of the house1 from the street to this court is the 7,mark xiv4 #fh71 or 7,matt4 xxvi4 #ga74 ,the place where ,jesus stood before the highpriest may have been an open room or place of audience on the groundfloor1 raised somewhat above the court 7,mark xiv4 #ff7 in the rear or on one side of the court2 such rooms1 open in front1 being customary0 7,robinson1 ,notes to ,harmony74 #ag4 ,dicit ergo ,petro ancilla #ag4 ,the maid therefore that ostiaria3 ,numquid et tu ex was portress1 saith to ,peter3 discipulis es hominis istius8 ,art not thou also one of this ,dicit ille3 ,non sum4 man's disciples8 ,he saith3 ,i am not4 #ag4 ,it will be convenient to treat of the three denials by ,peter 7verses #ag1 #bebg7 together4 ,many ,rationalist and ,protestant commentators have alleged that it is impossible to harmonize the different accounts of these denials4 ,we hope to show1 however1 that there is little difficulty in harmonizing them4 ,to this end we would draw attention1 with ,dean ,alford17#aac7 to the following points3-- 8,in the first place1 we are not bound to require accordance 444 in the recognition of ,peter by different persons4 ,these may have been many on each occasion of denial1 and independent narrators may have fixed on different ones among them40 8,secondly1 no reader 444 will require that the actual words spoken by ,peter should in each case be identically reported40 ,in support of this view1 ,alford refers to the remarks of ,st4 ,augustine on the words3 8,domine1 salva nos1 perimus0 7,matt4 viii4 #be74 8,what matters it10 says ,st4 ,aug41 referring to the different versions of the words given by the ,evangelists1 8whether the disciples1 in calling on the ,lord1 really used one or another of those three expressions1 or some other1 not recorded by any of the ,evangelists1 differing from all those that are recorded1 but still giving the sense1 that those who called upon ,him were perishing1 and called on ,him to save them40 8,thirdly1 ,i do not see that we are obliged to limit the narrative to three sentences from ,peter's mouth1 and no more4 ,on three occasions during the night he was recognised1 on three occasions he was a denier of his ,lord3 such a statement may well embrace reiterated expressions of recognition1 and reiterated and importunate denials on each occasion40 8,and those remarks being taken into account1 ,i premise that all difficulty is removed1 the resulting inference being that the narratives are genuine1 truthful accounts of facts underlying them all40 ,similarly1 ,patrizzi3--8,considerare etiam juvat1 ut ea difficultas quam quidam in hac historia esse putant1 quod alter ,evangelista ait ,petrum a muliere1 alter a viro1 hic ab uno1 ille a pluribus1 fuisse interrogatum1 in specie quidem gravis1 re tamen ipsa propemodum nulla sit2 ex his enim nihil aliud consequitur1 nisi1 non unum1 sed plures1 sive simul1 sive alium post alios1 ,petrum esse percontatos1 hunc autem1 nisi multis ac repetitis interrogationibus adactum non respondisse1 quod apprime veri simile est1 imo vix dubitandum de hoc foret1 etiamsi ex evangeliis id minime colligeretur0 7,lib4 ii4 ,adnot4 clxxviii47 ,that the reader may apply these principles1 and convince himself as to their sufficiency1 we quote from ,dr4 ,walsh's ,harmony of the ,gospel ,narratives1 a tabulated statement suggesting the chief points to be attended to in the four ,gospel accounts4 #ast ,denial3 ,,st4 ,,matthew43 ,there came to him a maid servant3 8,thou also wast with ,jesus the ,galilean40 8,i know not what thou sayest40 ,,st4 ,,mark43 ,there cometh to him one of the maid servants3 8,thou also wast with ,jesus of ,nazareth40 8,i neither know nor understand what thou sayest40 ,,st4 ,,luke43 ,there came a certain maid servant3 8,this man was also with him40 8,woman1 ,i know him not40 ,,st4 ,,john43 ,and the maid that was portress said to ,peter3 8,art not thou also one of this man's disciples80 8,i am not40 #bnd ,denial3 ,,st4 ,,matthew43 ,as he went out to the vestibule1 another maid saw him1 and she saith to them that were there3 8,this man also was with ,jesus of ,nazareth40 ,he denied with an oath3 8,i do not know the man40 ,,st4 ,,mark43 ,and the maid servant seeing him1 began to say to the standers by3 8,this is one of them40 ,he denied again4 ,,st4 ,,luke43 ,and another 7,alius7 says3 8,thou also art one of them40 8,o man1 ,i am not40 ,,st4 ,,john43 ,peter was standing and warming himself2 and they said to him3 8,art not thou also one of his disciples80 8,i am not40 #crd ,denial3 ,,st4 ,,matthew43 ,they that stood by said3 8,surely thou also art one of them2 for even thy speech doth discover thee40 ,he began to curse and swear that he knew not the man4 ,,st4 ,,mark43 ,they that stood by said3 8,surely thou art one of them2 for thou also art a ,galilean40 ,he began to curse and swear1 saying3 8,i know not this man of whom you speak40 ,,st4 ,,luke43 ,another man said3 8,surely this man was with him1 for he is a ,galilean40 8,man1 ,i know not what thou sayest40 ,,st4 ,,john43 ,one of the servants of the high priest saith3 8,did ,i not see thee in the garden with him80 ,peter then denied again4 ,thus1 it is plain that there is no difficulty in regard to the first denial1 whether we suppose that ,st4 ,peter made use of the different expressions attributed to him1 or1 as seems more probable in regard to this first occasion1 used only one expression1 which is substantially reported by the four ,evangelists4 ,in regard to the second denial it is to be noted-- 7a7 ,that according to ,,ss4 ,matthew and ,mark the maid does not address herself to ,peter1 but to those who were around2 so that there is no difficulty when we learn from ,st4 ,luke that ,peter was addressed by a man 7alius7 on the occasion4 7b7 ,st4 ,matthew1 in the account of this denial1 speaks of a different maid from her who brought about the first denial4 ,st4 ,mark seems to speak of the same maid1 for he has 7xiv4 #fi71 which would seem to refer to the maid already mentioned4 ,there is nothing improbable1 however1 in supposing that two maids spoke to those around on the occasion of the second denial4 7c7 ,as to the place of the second denial1 ,st4 ,john says that it occurred while 8,peter was standing and warming himself10 while ,st4 ,matthew says it occurred 8as he went out to the vestibule10 or more correctly1 according to the ,greek1 8after he had gone out0 77 into the vestibule4 ,but again we may readily explain by saying that on this occasion ,peter was challenged in both places1 and denied in both4 ,in regard to the third denial1 the reason given1 in ,st4 ,john1 by the highpriest's servant1 for identifying ,peter as a follower of ,jesus1 is different from that given in the other ,evangelists2 but there is no difficulty in supposing that several different reasons were given by different persons4 #ah4 ,stabant autem servi et #ah4 ,now the servants and ministri ad prunas1 quia ministers stood at a fire of frigus erat1 et calefaciebant coals1 because it was cold1 se3 erat autem cum eis et and warmed themselves4 ,and ,petrus stans1 et calefaciens with them was ,peter also se4 standing1 warming himself4 #ah4 ,we are not to connect this verse with the preceding1 as if it indicated that ,peter was standing during the first denial4 ,we know from ,st4 ,matthew 7xxvi4 #fi2 ,comp4 ,mark xiv4 #ed2 ,luke xxii4 #ee7 that he was sitting1 and from ,st4 ,mark 7xiv4 #fh7 that after the first denial he went out into the passage or vestibule 7 74 ,hence what ,st4 ,john says here is to be understood in reference to a time between the first and second denial4 ,the ,greek here is somewhat different from the ,vulgate4 ,it would be rendered3 8,now the servants and the officers were standing1 having made a fire of charcoal1 for it was cold1 and they were warming themselves10 c4 ,the ,roman soldiers had1 doubtless1 gone back to their quarters in the castle of ,antonia1 close to the ,temple2 and hence we find mention here of only the servants of the highpriest and the ,temple guards4 #ai4 ,pontifex ergo interrogavit #ai4 ,the highpriest therefore ,iesum de discipulis suis1 et asked ,jesus of his disciples1 de doctrina eius4 and of his doctrine4 #ai4 ,meantime1 while ,peter was denying ,him in the court1 ,jesus was being examined by the highpriest in a room or hall of the house of ,caiphas4 ,see above on verse #af4 ,as we have said already1 we believe that ,caiphas is the 8highpriest0 here referred to2 so that ,st4 ,john here supplements the account given by the ,synoptic ,evangelists of the preliminary trial1 before ,caiphas 7,matt1 xxvi #eifh2 ,mark xiv4 #eefe2 ,luke xxii4 #edfc74 ,from the other ,evangelists we learn that many false witnesses now appeared against ,jesus2 but the inquiry regarding ,his disciples and doctrine here recorded by ,st4 ,john is mentioned by no other ,evangelist4 ,the inquiry regarding ,christ's disciples was probably intended to find out whether ,he had collected these followers around ,him with any seditious or unlawful object2 and that regarding ,his doctrine in the hope of convicting ,him from ,his own mouth of blasphemy4 ,later on in this trial1 as we learn from ,,ss4 ,matt4 and ,mark1 they did condemn ,him of blasphemy1 and judge ,him deserving of death4 #bj4 ,respondit ei ,iesus3 ,ego #bj4 ,jesus answered him3 ,i have palam locutus sum mundo3 ego spoken openly to the world3 ,i semper docui in synagoga1 et have always taught in the in templo1 quo omnes ,iudaei synagogue1 and in the temple1 conveniunt3 et in occulto whither all the ,jews resort2 locutus sum nihil4 and in secret ,i have spoken nothing4 #bj4 ,jesus makes no reply regarding ,his disciples1 because it was sufficiently plain that they followed ,him from no unworthy motive1 but for sake of ,his doctrine and its fruits4 ,of ,his doctrine1 therefore ,he speaks4 ,but since ,he1 of all teachers 7the twicerepeated is in each instance emphatic7 had taught publicly1 and nothing in private that was different from ,his public teaching 7or the meaning may be1 nothing that ,he tried to hide71 ,he refers his interrogator to those who had heard ,him1 as their testimony ought naturally to be sought rather than ,his in a matter that so intimately concerned ,himself4 #ba4 ,quid me interrogas8 #ba4 ,why askest thou me8 ask interroga eos qui audierunt them who have heard what ,i quid locutus sim ipsis8 ecce have spoken unto them3 behold hi sciunt quae dixerim ego4 they know what things ,i have said4 #ba4 99,behold they99 7these1 7 99know what things ,i have said994 ,some think that ,christ here referred1 perhaps pointed1 to the ,priests and ,pharisees around him1 or to the crowd in the court outside2 for we know from ,st4 ,luke 7xxii4 #fa7 that those outside in the court were visible from the hall where ,christ was being examined4 ,it may be1 however1 that refers simply to all and any who had at any time heard ,his doctrine4 #bb4 ,haec autem cum dixisset1 #bb4 ,and when he had said these unus assistens ministrorum things1 one of the servants dedit alapam ,iesu1 dicens3 ,sic standing by gave ,jesus a blow1 respondes pontifici8 saying3 ,answerest thou the highpriest so8 #bb4 99,a blow499 8,alapa0 is a blow on the ear2 but the ,greek word 77 signifies any blow with the open hand or with a rod or stick4 ,the blow was given by one of the ,temple guards4 #bc4 ,respondit ei ,iesus3 ,si #bc4 ,jesus answered him3 ,if ,i male locutus sum1 testimonium have spoken evil1 give perhibe de malo3 si autem testimony of the evil3 but if bene1 quid me caedis8 well1 why strikest thou me8 #bc4 99,if ,i have spoken99 7rather1 spoke7 99evil994 ,it is not clear whether the reference is to the words just uttered in reply to the highpriest 7verse #ba71 or to the general teaching of ,christ4 ,the use of the aorist here1 just as in verses #bj and #ba1 is in favour of the latter view4 ,we have here an example of ,christ's meekness and patience in very trying circumstances1 a practical application of the words contained in ,matt4 v4 #ci4 #bd4 ,et misit eum ,annas ligatum #bd4 ,and ,annas sent him bound ad ,caipham pontificem4 to ,caiphas the highpriest4 #bd4 8,et0 is not genuine2 the true reading is 1 8,jesus1 therefore1 had sent him10 c47#aad7 ,we take it that this is added by ,st4 ,john to signify that ,jesus had been already sent to ,caiphas before the events recorded in verses #aebc4 8,misit0 ought1 then1 to be 8miserat10 a sense which the ,aorist admits4 ,compare1 for this sense of the aorist1 ,john iv4 #de1 #df2 xi4 #cj2 xiii4 #ab2 xix4 #bc4 #be4 ,erat autem ,simon ,petrus #be4 ,and ,simon ,peter was stans1 et calefaciens se4 standing1 and warming himself4 ,dixerunt ergo ei3 ,numquid et ,they said therefore to him3 tu ex discipulis eius es8 ,art not thou also one of his ,negavit ille1 et dixit3 ,non disciples8 ,he denied it1 and sum4 said3 ,i am not4 #bf4 ,dicit ei unus ex servis #bf4 ,one of the servants of the pontificis1 cognatus eius1 highpriest 7a kinsman to him cuius abscidit ,petrus whose ear ,peter cut off7 saith auriculam3 ,nonne ego te vidi to him3 ,did ,i not see thee in in horto cum illo8 the garden with him8 #be1 #bf4 ,here we have ,st4 ,john's account of ,peter's second and third denial4 ,see above on verse #ag4 ,we learn from ,st4 ,luke that the third denial took place about an hour after the second4 #bg4 ,iterum ergo negavit #bg4 ,again therefore ,peter ,petrus3 et statim gallus denied3 and immediately the cantavit4 cock crew4 #bg4 ,from ,st4 ,mark1 who1 being a disciple of ,st4 ,peter1 generally records more minutely the incidents connected with the ,prince of the ,apostles1 we learn that the cock crew after ,st4 ,peter's first denial1 as well as after the third4 ,but1 as we explained on xiii4 #ch1 the second crowing1 which took place after the third denial1 occurred at the time ordinarily known as cockcrow1 and to it ,st4 ,john refers here4 #bh4 ,adducunt ergo ,iesum a #bh4 ,then they led ,jesus from ,caipha in praetorium4 ,erat ,caiphas to the governor's autem mane3 et ipsi non hall4 ,and it was morning3 and introierunt in praetorium1 ut they went not into the hall1 non contaminarentur1 sed ut that they might not be manducarent pascha4 defiled1 but that they might eat the pasch4 #bh4 ,the ,evangelist here passes over much that had already been recorded by the ,synoptic ,evangelists4 ,from them we learn that ,christ1 at this midnight meeting before the ,council1 was accused by false witnesses1 convicted of blasphemy1 and judged deserving of death 7,matt4 xxvi4 #ff2 ,mark xiv4 #fd74 ,then he was apparently given over to the charge of the servants of the highpriest1 was spat upon and struck with the closed fist 7colaphis7 7,mat4 xxvi4 #fg71 and with the open hand or a stick 772 and1 being blindfolded1 was mockingly asked to tell who it was that struck him4 ,thus ,he remained1 perhaps1 till daybreak17#aae7 mocked and abused by the servants2 though some think that for a part of the time ,he was put into prison4 ,then when morning was come1 the ,synoptic ,evangelists tell us that ,jesus was again brought before the ,sanhedrim1 which almost at once decided to hand him over to ,pilate for punishment4 8,from ,luke 7as also1 he might have added1 from ,matt4 xxvii4 #a2 ,mark xv4 #a7 we learn that the night council had been dissolved and that early again1 in the morning of the last day of our ,lord's life1 another more solemn assembly 7rather the same assembly7 was summoned1 at which all the chiefpriests and elders and scribes assisted1 the subject of discussion being urgent and most important4 ,it was1 besides1 a wise ,jewish maxim that legal proceedings especially in capital cases should be conducted in the light of day1 and not in the darkness of night0 7,m',carthy on ,st4 ,matt4 xxvii4 #a74 ,it was after this morning council that ,jesus was bound 7,matt4 xxvii4 #b2 ,mark xv4 #a7 and led before ,pilate1 as ,st4 ,john here narrates4 ,at this point1 when the ,lord was brought before ,pilate1 and ,his death now seemed certain1 ,judas1 touched with remorse1 but not with true repentance1 brought back the bloodmoney to the priests1 and flung it in the temple2 then in despair went and hanged himself 7,matt4 xxvii4 #ce74 99,then they led ,jesus499 ,the true reading is3 8they lead ,jesus therefore40 ,that is to say1 in accordance with their determination to put ,christ to to death1 a determination of which we are informed by ,st4 ,matthew 7xxvii4 #a71 they bring ,him before the representative of ,roman authority to have the sentence of death confirmed4 ,see below on verse #bi4 99,and they went not into 9999 the hall99 7rather1 the governor's residence1 47 ,the ,roman ,governors ordinarily dwelt at ,caesarea1 on the sea coast2 but at the more important ,jewish festivals they resided in ,jerusalem1 for the purpose of preventing or repressing1 if necessary1 any uprising of the ,jewish people against ,roman authority 7,josephus1 ,bell4 ,jud41 ii4 #ad1 #c74 ,when in ,jerusalem1 they usually occupied the palace of ,herod the ,great on ,mount ,sion4 ,a tradition as old as the fourth century1 however1 states that on this occasion ,pilate was staying in the castle of ,antonia1 beside the temple on ,mount ,moria4 99,and it was morning99 774 ,just as a condemnation to death at night was technically illegal according to ,jewish law1 so a ,roman court could not be held till after sunrise4 ,it is likely that the sun was not long risen on this morning till the ,jews in their eagerness appeared with their prisoner at the residence of ,pilate4 ,the term is1 in fact1 used in ,st4 ,mark xiii4 #ce1 for the fourth watch of the night4 99,that they might not be defiled1 but that they might eat the pasch499 ,in our note on xiii4 #a we held that the ,jews1 as well as our ,lord1 sacrificed the ,paschal lamb on ,thursday evening1 and eat it that night2 and hence we hold that 8the ,pasch0 here referred to1 which on this ,friday morning was still to be eaten1 was not the ,paschal lamb4 ,had there been question of the ,paschal ,supper proper1 then such a defilement as that contracted by entering the house of a ,gentile would not have prevented the ,jews from partaking of the supper2 for it would appear from ,lev4 xv4 #e1 where there is question of a defilement apparently as serious as that which would be contracted from entering the house of a ,gentile1 that such defilement continued only 8until the evening10 and1 therefore1 could not be a hindrance to participation in the ,paschal ,supper1 which was eaten after the evening1 and when the next ,jewish day had begun47#aaf7 ,there is question1 then1 of some of the other ,paschal sacrifices which were partaken of during the seven days of the ,paschal feast 7,deut4 xvi4 #b1 #c2 #b ,paral4 xxx4 #bb71 perhaps of the special sacrifice known as the ,chagigah 7747#aag7 ,from such a sacrifice1 eaten1 as we learn from the ,mishna in the note below1 not only at night1 but also during the day1 a defilement contracted in the morning would exclude4 ,in view of the anxiety of the ,jews to avoid the legal defilement incurred by entering a house from which all leaven had not been removed1 one cannot help wondering1 with ,st4 ,augustine1 at their blind hypocrisy3 8,o impia et stulta caecitas3 habitaculo videlicet contaminarentur alieno1 et non contaminarentur scelere proprio60 #bi4 ,exivit ergo ,pilatus ad eos #bi4 ,pilate therefore went out foras1 et dixit3 ,quam to them1 and said3 ,what accusationem affertis adversus accusation bring you against hominem hunc8 this man8 #cj4 ,responderunt1 et dixerunt #cj4 ,they answered and said to ei3 ,si non esset hic him3 ,if he were not a malefactor1 non tibi malefactor1 we would not have tradidissemus eum4 delivered him up to thee4 #ca4 ,dixit ergo eis ,pilatus3 #ca4 ,pilate therefore said to ,accipite eum vos1 et secundum them3 ,take him you1 and judge legem vestram iudicate eum4 him according to your law4 ,the ,dixerunt ergo ei ,iudaei3 ,nobis ,jews therefore said to him3 ,it non licet interficere is not lawful for us to put quemquam4 any man to death4 #bica4 ,as they entered not1 ,pilate1 now first mentioned by ,st4 ,john1 went out to them and asked3 99,what accusation bring you against this man899 ,it is very likely he had already learned something of the nature of the accusation1 either on the preceding night when the ,roman soldiers were required for ,gethsemani1 or just now before coming out of his house1 but he would naturally wish to have it made formally4 ,they1 having already pronounced ,jesus deserving of death1 and having brought ,him to ,pilate merely to have the sentence of death pronounced and executed without any formality of trial1 are indignant at the ,roman's question1 and reply as in verse #cj3 8,if he were not a malefactor1 we would not have delivered him up to thee40 ,pilate1 wishing to shift from himself responsibility for ,christ's death1 bids the ,jews to take ,him1 and judge ,him according to their own law4 ,this they declined to do1 alleging as a reason that the ,romans had taken away from the ,jews the power to punish by death4 ,this1 however1 was merely an evasion1 for they knew thoroughly that ,pilate's permission in the present case was sufficient warrant for their action1 even if they put ,jesus to death4 ,but the motive of the ,jewish leaders was to make the responsibility for ,his death1 in the eyes of the ,jewish people1 rest upon the ,romans4 #cb4 ,ut sermo ,iesu impleretur #cb4 ,that the word of ,jesus quem dixit1 significans qua might be fulfilled which he morte esset moriturus4 said1 signifying what death he should die4 #cb4 99,that the word of ,jesus might be fulfilled499 ,the refusal of the ,jews to judge ,jesus according to their own law came to pass1 adds ,st4 ,john1 that the word of ,jesus might be fulfilled1 in which ,he had foretold that ,he should die the death of the cross 7,john iii4 #ad2 xii4 #cbcd2 ,matt4 xx4 #ai74 ,had ,he been punished according to ,jewish law1 having been judged a blasphemer1 ,he should have been stoned to death1 according to ,levit4 xxiv4 #ad3 8,bring forth the blasphemer without the camp1 and let them that heard him put their hands upon his head1 and let all the people stone him40 #cc4 ,introivit ergo iterum in #cc4 ,pilate therefore went into praetorium ,pilatus1 et vocavit the hall again1 and called ,iesum1 et dixit ei3 ,tu es rex ,jesus1 and said to him3 ,art ,iudaeorum8 thou the king of the ,jews8 #cc4 ,it was probably at this point1 after they had refused to judge ,jesus according to their own law1 and when they saw that ,pilate was not at once proceeding to condemn ,him1 that the ,jews brought forward those three distinct charges against ,him1 which ,st4 ,luke records3 8,we have found this man perverting our nation1 and forbidding to give tribute to ,caesar1 and saying that ,he is ,christ the king0 7,luke xxiii4 #b74 ,upon this1 ,pilate returned into the house1 had ,jesus called in7#aah71 and questioned ,him on the third count in the indictment just brought against ,him4 ,the pretension of any ,jew to be the ,king of ,palestine was a point which1 as questioning the sovereignty of ,rome1 a ,roman governor was bound to look to4 ,pilate1 therefore1 asked ,him3 99,art thou the ,king of the ,jews899 ,the words may mean either1 8,art thou ,he who has just now become notorious under this title80 or1 8,dost thou claim the title1 as it is said80 ,the title itself would be likely to arrest ,pilate's attention1 whether he had heard it spoken of before in connection with the entry into ,jerusalem or only now from the ,jews4 ,and further1 he would rightly conclude that the title1 when thus put forward1 would be fitted to call out any fanaticism which there might be in a political enthusiast4 ,in each of the four ,gospels1 the first words of ,pilate to ,jesus are the same3 8,art thou the ,king of the ,jews80 7,matt4 xxvii4 #aa2 ,mark xv4 #b2 ,luke xxiii4 #c74 8,the form of the sentence 7 7 suggests a feeling of surprise in the questioner3 #8,art thou1 poor1 and bound1 and wearied1 the the ,king of whom men have spoken8' ,comp4 iv4 #ab40 ,westc4 in ,speaker's ,commentary4 #cd4 ,respondit ,iesus3 ,a #cd4 ,jesus answered3 ,sayest temetipso hoc dicis1 an alii thou this thing of thyself1 or dixerunt tibi de me8 have others told it thee of me8 #cd4 ,to ,pilate's question1 ,christ replies3 ,sayest thou this of thyself1 from thy own knowledge or suspicion of ,my having taken part in seditious practices1 or is it merely because of what others1 through envy and jealousy1 have now told thee of ,me8 ,these words were1 doubtless1 intended to remind ,pilate that1 although ,governor of ,judea during all the time of ,christ's public life 7,luke iii4 #a71 he had no reason from his own personal knowledge to find fault with ,jesus4 ,hence1 he ought to suspect the charges that had been made4 #ce4 ,respondit ,pilatus3 ,numquid #ce4 ,pilate answered3 ,am ,i a ego ,iudaeus sum8 ,gens tua et ,jew8 ,thy own nation and the pontifices tradiderunt te chief priests have delivered mihi3 quid fecisti8 thee up to me3 what hast thou done8 #ce4 ,pilate impatiently replies1 signifying that as he was not a ,jew1 he might easily be ignorant of ,christ's guilt1 while it would be well known to ,christ's countrymen who now accused ,him4 #cf4 ,respondit ,iesus3 ,regnum #cf4 ,jesus answered3 ,my kingdom meum non est de hoc mundo3 si is not of this world4 ,if my ex hoc mundo esset regnum kingdom were of this world1 my meum1 ministri mei utique servants would certainly decertarent ut non traderer strive that ,i should not be ,iudaeis3 ,nunc autem regnum delivered to the ,jews3 but now meum non est hinc4 my kingdom is not from hence4 #cf4 ,in response to ,pilate's question3 8,what hast thou done80 ,jesus proceeds to explain that ,his is not that mighty temporal kingdom for which the ,jews had hoped1 and which the ,romans might well fear2 if it were1 ,his followers would surely have striven that ,he should not be delivered to the ,jews2 but in truth it was not a temporal kingdom4 99,my kingdom is not from hence992 i4e4 is not of this world1 not a temporal kingdom4 ,in this world it was1 and is2 but of this world it is not4 ,see xvii4 #ae1 #af4 #cg4 ,dixit itaque et ,pilatus3 #cg4 ,pilate therefore said to ,ergo rex es tu8 ,respondit him3 ,art thou a king then8 ,iesus3 ,tu dicis quia rex sum ,jesus answered3 ,thou sayest ego4 ,ego in hoc natus sum1 et that ,i am a king4 ,for this was ad hoc veni in mundum1 ut ,i born1 and for this came ,i testimonium perhibeam into the world3 that ,i should veritati3 omnis qui est ex give testimony to the truth4 veritate1 audit vocem meam4 ,every one that is of the truth1 heareth my voice4 #cg4 99,art thou a king then899 ,pilate asked2 to which ,jesus replied3 8,thou sayest it0 7,matt41 ,mark1 ,luke72 or1 as here1 8,thou sayest that ,i am a king107#aai7 meaning thou sayest truly1 what is the fact4 ,that this is the sense of the phrase1 see ,matt4 xxvi4 #fd1 and compare with ,mark xiv4 #fa4 ,then1 having made this admission1 ,jesus at once proceeds to point out the spiritual character of the kingdom which ,he had come to establish4 ,that kingdom is ,his ,church1 which was established1 not amid the clash of arms or din of battle1 but by the preaching of the truth1 and to which all belong1 whether ,jew or ,roman1 who hear the truth4 #ch4 ,dicit et ,pilatus3 ,quid est #ch4 ,pilate saith to him3 ,what ,veritas8 ,et cum hoc dixisset1 is truth8 ,and when he said iterum exivit ad ,iudaeos1 et this he went out again to the dicit eis3 ,ego nullam invenio ,jews1 and saith to them3 ,i in eo causam4 find no cause in him4 #ch4 ,at the mention of 8the truth10 ,pilate asks3 99,what is truth899 71 without the article74 ,the question was not asked for information1 for ,pilate went out without waiting for an answer1 but impatiently or sneeringly1 as if he said3 8,yes1 but what is truth80 ,then ,pilate went out again to the ,jews1 and told them that he could find in ,jesus no reason for condemning ,him4 ,then it was1 probably1 that as ,st4 ,luke tells us3 8,they were more earnest1 saying3 ,he stirreth up the people1 teaching throughout all ,judea1 beginning from ,galilee to this place0 7,luke xxiii4 #e74 8,amid their confused and passionate exclamation1 the practised ear of ,pilate caught the name of #8,galilee1' and he understood that ,galilee had been the chief scene of the ministry of ,jesus4 ,eager for a chance of dismissing a business of which he was best pleased to be free1 he proposed1 by a masterstroke of astute policy1 to get rid of an embarrassing prisoner1 to save himself from a disagreeable decision1 and to do an unexpected complaisancy to the unfriendly ,galilean tetrarch1 who1 as usual1 had come to ,jerusalem--nominally to keep the ,passover1 really to please his subjects1 and to enjoy the sensations and festivities offered at that season by the denselycrowded capital0 7,farrar74 #ci4 ,est autem consuetudo #ci4 ,but you have a custom that vobis1 ut unum dimittam vobis ,i should release one unto you in pascha3 vultis ergo at the pasch3 will you dimittam vobis regem therefore that ,i release unto ,iudaeorum8 you the king of the ,jews8 #dj4 ,clamaverunt ergo rursum #dj4 ,then cried they all again1 omnes dicentes3 ,non hunc1 sed saying3 ,not this man1 but ,barabbam4 ,erat autem ,barabbas ,barabbas4 ,now ,barabbas was a latro4 robber4 #ci4 ,then1 after ,herod had examined and mocked ,christ1 he sent ,him back to ,pilate 7,luke xxiii4 #hab72 and now it was1 after the return from ,herod1 that ,pilate thought of releasing ,jesus1 in accordance with his custom of releasing a prisoner every year at the festival of the ,pasch4 99,will you1 therefore1 that ,i release unto you the king of the ,jews899 or as ,st4 ,matt4 has3 8,whom will you that ,i release to you2 ,barabbas1 or ,jesus1 that is called ,christ80 7,matt4 xxvii4 #ag74 ,barabbas1 as we learn from the ,synoptic ,evangelists1 was a 8notorious prisoner10 8who was put in prison with some seditious men1 who1 in the sedition1 had committed murder40 ,pilate hoped1 therefore1 that the release of ,jesus rather than of a notorious criminal like ,barabbas would be called for4 ,but the people1 instigated by the chiefpriests and elders 7,matt4 xxvii4 #bj71 blindly called for the release of ,barabbas4 99,a robber499 771 one who appropriates the goods of another by open violence1 as opposed to the thief 771 who takes what is not his own1 secretly and by fraud4 ,we have followed the view held by ,patrizzi and the majority of commentators1 that ,pilate on only one occasion1 and after the return from ,herod1 proposed our ,lord to the ,jews as the prisoner to be released4 ,others1 as ,father ,coleridge and ,dr4 ,walsh1 hold that on two different occasions1 once before the journey to ,herod1 as recorded by ,st4 ,john1 and once after1 as recorded by the ,synoptic ,evangelists1 ,christ was proposed by ,pilate as the prisoner to be released4 ,but we are not convinced by the reasons urged in favour of this view4 ,it is argued--7a7 from the fact that in ,st4 ,john the question of releasing a prisoner is first mentioned by ,pilate1 while in the ,synoptic ,evangelists the question of having a prisoner released to them is first moved by the people4 ,but we say1 in reply1 that there is nothing in the ,synoptic accounts which forbids us to suppose that ,pilate first mentioned the matter1 as in ,st4 ,john3 8,you have a custom that ,i should release one unto you at the ,pasch20 that then they called upon him to observe the custom on that occasion1 and that he forthwith put before them the choice between ,jesus and ,barabbas4 ,certainly ,st4 ,matt4 7xxvii4 #ag7 as well as ,st4 ,john represents ,pilate as the first to refer to the matter4 7b7 ,father ,coleridge argues also from the fact that ,pilate1 in ,st4 ,matt41 says to the ,jews3 8,whom will you that ,i release to you2 ,barabbas1 or ,jesus1 that is called ,christ80 8,that he mentions ,barabbas along with our ,lord10 says ,father ,coleridge1 8can only be explained by the fact that1 as ,st4 ,john mentions1 ,barabbas had been already called for by the priests and crowd1 when ,pilate had1 for the first time1 spoken of the custom40 ,but it seems to us that the mention of ,barabbas by ,pilate is sufficiently explained by the fact which ,st4 ,matthew himself had just mentioned in the preceding verse1 that ,barabbas was a 8notorious prisoner20 and hence his name was more familiar to ,pilate than the names of the other prisoners4 ,moreover his wellknown guilt encouraged ,pilate to hope that if the choice lay between him and ,jesus1 the ,jews would surely call for the release of our ,lord4 ,before quitting this chapter1 it may be well to point out the different tribunals1 before which1 as we have seen1 ,jesus was led on this last night and morning of ,his mortal life4 7#a7 ,first1 then1 ,he was led from ,gethsemane before ,annas4 7#b7 ,he was led before ,caiphas4 7#c7 ,when day dawned1 ,he was led before the ,sanhedrim4 7#d7 ,he was led before ,pilate4 7#e7 ,he was led before ,herod ,antipas4 7#f7 ,on ,his return from ,herod1 ,he was again led before ,pilate4 ,,chapter ,,xix4 #ae4 99,jesus is scourged1 crowned with thorns1 clothed with a purple garment1 and mockingly saluted by the soldiers as ,king of the ,jews2 then shown to the people499 #fg4 99,the people1 led on by the ,priests and their servants1 demand ,christ's death499 99#hab4 ,pilate becomes still more unwilling to interfere with ,jesus1 and again examines ,him1 and makes known his intention of releasing ,him499 #acaf4 99,then the ,jews charge him with disloyalty to the ,roman ,emperor1 and at length ,pilate gives way and delivers ,jesus to be crucified499 #agbb4 99,jesus is led to ,calvary1 and crucified between two robbers499 #bcbd4 99,the soldiers divide ,his other garments among four of them1 but cast lots for ,his tunic499 #bebg4 99,jesus gives ,john to the ,blessed ,virgin as her son1 and her in turn to him as his mother499 #bhcj4 99,jesus1 having partaken of the vinegar which was offered to ,him in a soaked sponge1 dies499 #cacg4 99,the legs of the two robbers are broken1 and the side of ,jesus pierced with a lance499 #chdb4 99,joseph of ,arimathea and ,nicodemus embalm and bury the body of ,jesus499 #a4 ,tunc ergo apprehendit #a4 ,then1 therefore ,pilate took ,pilatus ,iesum1 et flagellavit4 ,jesus1 and scourged him4 #a4 ,after he had released ,barabbas1 ,pilate now thought of another but a cruel means of saving the life of ,jesus4 ,he had ,him scourged1 hoping thus to satisfy the fury of ,his enemies 7,luke xxiii4 #bb74 ,then was fulfilled the prophecy of ,isaias3 8,i have given my body to the strikers1 and ,my cheeks to them that plucked them3 ,i have not turned away my face from them that rebuked me1 and spat upon me0 7,isaias #a4 #f74 ,had ,christ been scourged by ,jewish authority1 according to the ,jewish law ,he should not have received more than forty stripes4 8,according to the measure of the sin shall the measure also of the stripes be3 ,yet so that they exceed not the number of forty3 lest thy brother depart shamefully torn before thy eyes0 7,deut4 xxv4 #b1 #c74 ,by ,jewish practice the number of stripes was restricted to thirtynine 7,see #b ,cor4 xi4 #bd74 ,but as the scourging was ordered by ,pilate1 it was1 doubtless1 inflicted according to the cruel ,roman method1 in which there was no limit to the number of stripes that might be inflicted4 ,the word used by the ,greek translator of ,st4 ,matthew and by ,st4 ,mark in reference to this scourging is 1 which1 like that used by ,st4 ,john 771 signifies a scourging with whips or flagella7#abj7 7not rods1 which were sometimes used by the ,romans2 ,acts xvi4 #bb4 ,comp4 #b ,cor4 xi4 #be74 ,the flagellum was chiefly used in the punishment of slaves4 ,it was made of cords or thongs of leather1 knotted with bones or circles of bronze1 or pieces of hard wood1 and sometimes terminated by hooks in which latter case it was called a scorpion4 ,no wonder that ,horace 7,sat4 #a1 #c1 #aai7 speaks of it as 8horribile flagellum40 ,it was with this brutal instrument of torture1 then1 that our ,lord was mangled on this morning by the fierce ,roman soldiers4 ,the pillar to which according to tradition our ,lord was tied while being scourged1 was brought from ,jerusalem to ,rome1 in #abbc ,a4,d4 8,in a small shrine to the right of the chapel 7in the ,church of ,st4 ,praxedes on the ,esquiline1 near ,st4 ,mary ,major's71 is preserved the marble pillar to which our ,lord is said to have been bound4 ,it measures two feet three inches in height1 not including its circular pedestal1 which is two inches high2 its lower diameter is one foot and ahalf1 its upper is only nine inches1 and its top was attached to a ring1 the perforation for which remains0 7,dr4 ,donovan's ,rome1 ,ancient and ,modern74 #b4 ,et milites plectentes #b4 ,and the soldiers platting a corronam de spinis1 crown of thorns1 put it upon imposuerunt capiti eius3 et his head3 and they put on him veste purpurea circumdederunt a purple garment4 eum4 #b4 ,there is a difficulty here when we compare this verse with ,matt4 xxvii4 #bfbi2 ,mark xv4 #aeah4 ,for1 while ,st4 ,john here represents the crowning with thorns7#aba7 and the incident of the cloak as preceding the sentence of death 7see verse #af71 ,,ss4 ,matthew and ,mark seem to say that they followed it4 ,hence1 some have held that ,christ was twice crowned with thorns and clad with a cloak1 and hailed as ,king of the ,jews3 once before the sentence as signified here1 and once after as indicated by ,,ss4 ,matthew and ,mark4 ,but it seems the more probable opinion that these events occurred only once1 and before the sentence was passed1 as ,st4 ,john records4 ,in this view1 ,,ss4 ,matthew and ,mark do not record these events and the sentence in the order in which they occurred47#abb7 ,we would suggest1 in support of this view1 that these ,evangelists1 in recording the sentence by which ,barabbas recovered his liberty 7,matt4 xxvii4 #bf2 ,mark xv4 #ae71 depart from the order of time to record in connection with the liberation of ,barabbas the condemnation of ,jesus4 ,thus the sentence of death1 though following the crowning with thorns is represented in the two first ,gospels as preceding it4 99,a purple garment499 ,if it be objected that while the cloak according to ,st4 ,john was purple1 according to ,st4 ,matthew it was scarlet1 we reply that the same difficulty occurs on a comparison of ,st4 ,matthew with ,st4 ,mark1 for the latter also says the cloak was purple2 and yet all admit that ,,ss4 ,matthew and ,mark refer to the same occasion4 ,in reality1 the two ,greek words translated purple and scarlet seem to have been frequently interchanged4 8 is vaguely used to signify different shades of red1 and is especially convertible with crimson 1 ,matt40 7,alf4 on ,st4 ,mark xv4 #ag74 #c4 ,et veniebant ad eum1 et #c4 ,and they came to him1 and dicebant3 ,ave rex ,iudaeorum3 said3 ,hail1 king of the ,jews1 ,et dabant ei alapas4 and they gave him blows4 #c4 99,hail1 king of the ,jews499 ,the soldiers had derisively arrayed ,him in the insignia of royalty2 nothing was wanting but the mockery of their homage2 this they now offer4 ,st4 ,matthew is more explicit3 8,and bowing the knee before him1 they mocked him1 saying3 ,hail1 king of the ,jews0 7,matt4 xxvii4 #bi74 99,and they gave him blows499 ,from ,st4 ,matthew we learn1 too1 that 8spitting upon him1 they took the reed1 and struck his head0 7,matt4 xxvii4 #cj74 #d4 ,exivit ergo iterum ,pilatus #d4 ,pilate therefore went forth foras1 et dicit eis3 ,ecce again1 and saith to them3 adduco vobis eum foras1 ut ,behold ,i bring him forth unto cognoscatis quia nullam you1 that you may know that ,i invenio in eo causam4 find no cause in him4 #d4 ,pilate now brought ,jesus forth1 hoping that the wretched plight to which our ,saviour had been reduced1 that the mockery and degradation and suffering to which ,he had been subjected1 would satisfy them1 and with this view he says to them in effect3 ,behold ,i bring ,him forth to you that ,i may make known to you again that ,i can find no reason for condemning ,him2 see1 then1 the miserable state to which ,he is reduced1 and be satisfied4 #e4 7,exivit ergo ,iesus portans #e4 ,jesus therefore came forth coronam spineam1 et purpureum bearing the crown of thorns1 vestimentum74 ,et dicit eis3 and the purple garment4 ,and he ,ecce homo4 saith to them3 ,behold the ,man4 #e4 ,this verse gives us the graphic description of an eyewitness4 99,behold the ,man499 8,behold0 is an interjection1 not a verb4 ,it it were a verb1 8man0 would be in the accusative case governed by it4 ,this1 indeed1 is what is suggested by our translation and punctuation3 8,behold the ,man40 ,but in the original1 8man0 is in the nominative case 7 71 and the meaning is3 ,behold1 here before you is the ,man4 #f4 ,cum ergo vidissent eum #f4 ,when the chief priests pontifices et ministri therefore and the servants had clamabant dicentes3 ,crucifige1 seen him1 they cried out1 crucifige eum1 ,dicit eis saying3 ,crucify him1 crucify ,pilatus3 accipite cum vos et him4 ,pilate saith to them3 crucifigite3 ego enim non ,take him you1 and crucify him2 invenio in eo causam4 for ,i find no cause in him4 #f4 ,as soon as ,jesus appeared1 the chiefpriests and the ministers at once raised the savage cry1 fearing lest the sight of ,his bleeding and mangled body might melt the hearts of the people4 ,pilate's words3 99,take him1 you1 and crucify him991 are thought by some to be ironical1 as if he said3 ,take him you1 if you dare4 ,we prefer1 however1 to understand the words1 like the similar words in verse xviii4 #ca1 as the expression of his desire to please the ,jews4 ,he was convinced that ,jesus was innocent1 and was unwilling himself to condemn ,him2 yet1 to please the ,jews1 he would permit them to put ,him to death4 #g4 ,responderunt ei ,iudaei3 ,nos #g4 ,the ,jews answered him3 ,we legem habemus1 et secundum have a law2 and according to legem debet mori1 quia ,filium the law he ought to die1 ,dei se fecit4 because he made himself the ,son of ,god4 #g4 99,the ,jews answered him3 ,we have a law499 ,the ,jews reply1 that though the ,roman governor sees nothing in ,him for which to condemn ,him1 yet1 according to their law1 ,jesus has incurred the penalty of death3 8,he that blasphemeth the name of the ,lord1 dying let him die2 all the multitude shall stone him0 7,lev4 xxiv4 #af74 99,because he made himself the ,son of ,god499 ,note here that the ,jews understood ,christ to have claimed to be the natural ,son of ,god4 ,had they understood ,him to speak of ,himself merely as an adopted son1 they could not have blamed ,him1 for the just are frequently spoken of in the ,old ,testament as sons of ,god4 ,from ,st4 ,luke xxiii4 #b1 then1 we know that the ,jews understood ,jesus to claim to be 8,christ1 the ,king20 that is to say1 to be the ,messias2 and from the verse before us we learn that they understood ,him to claim to be the ,son of ,god4 ,as such then1 and for such claims on ,his part1 ,he was put to death2 and the fact that ,he chose rather to die1 than explain away or withdraw these claims1 proves that ,he was understood correctly4 #h4 ,cum ergo audisset ,pilatus #h4 ,when ,pilate therefore had hunc sermonem1 magis timuit4 heard this saying1 he feared the more4 #h4 99,he feared the more499 ,when ,pilate heard that ,christ claimed to be the ,son of ,god1 he became more afraid to interfere with or condemn ,him4 ,already her dream which ,pilate's wife had made known to him 7,matt4 xxvii4 #ai71 and the majesty1 serenity1 and evident innocence of ,jesus1 must have greatly impressed the governor4 #i4 ,et ingressus est praetorium #i4 ,and he entered into the iterum1 et dixit ad ,iesum3 hall again1 and he said to ,unde es tu8 ,iesus autem ,jesus3 ,whence art thou8 ,but responsum non dedit ei4 ,jesus gave him no answer4 #i4 ,again1 therefore1 he entered the palace 774 ,jesus1 too1 was led in1 and ,pilate questioned ,him in reference to the accusation just made against ,him4 ,you have been charged with claiming to be the ,son of ,god3 99,whence art thou899 from heaven1 or of earth1 like other men8 ,pilate was unworthy of an answer1 or else ,jesus thought it useless to explain to one who would not understand or believe it ,his eternal generation from the ,father1 and accordingly ,he was silent4 #aj4 ,dicit ergo ei ,pilatus3 #aj4 ,pilate therefore saith to ,mihi non loqueris8 nescis quia him3 ,speakest thou not to me8 potestatem habeo crucifigere knowest thou not that ,i have te et potestatem habeo power to crucify thee1 and ,i dimittere te8 have power to release thee8 #aj4 99,speakest thou not to me899 ,in the original the pronoun1 standing at the head of the clause1 is emphatic4 ,speakest thou not to me1 the representative of ,roman power1 who have authority 77 to liberate or crucify thee8 99,knowest thou not that ,i have power991 c4 ,the more probable order of the clauses is3 8,i have power to release thee1 and ,i have power to crucify thee10 the motive of hope standing before that of fear4 #aa4 ,respondit ,iesus3 ,non #aa4 ,jesus answered3 ,thou haberes potestatem adversum me shouldest not have any power ullam1 nisi tibi datum esset against me1 unless it were desuper4 ,propterea qui me given thee from above4 tradidit tibi1 maius peccatum ,therefore he that hath habet4 delivered me to thee1 hath the greater sin4 #aa4 ,pilate's claim to unlimited power over ,him makes ,jesus again break silence4 ,his words are an implicit admission that ,pilate possesses power over ,him1 but at the same time a reminder that there was ,one greater than even a ,roman governor1 without whose permission ,pilate could do nothing against ,him4 99,unless it were given thee from above499 ,from the original1 in which we have 1 not 7datum1 not data71 it is clear that the verb has not 8power0 for its subject1 but is to be taken impersonally3 ,unless it were given thee from above to have such power4 8,from above0 has been taken by some to refer to the ,sanhedrim1 as if ,christ here referred to it as a higher tribunal than ,pilate's2 but this view cannot be admitted4 ,not only is it opposed to the ordinary sense of 7iii4 #ca2 ,james i4 #ag2 iii4 #ae1 #ag71 but it would make our ,lord say that ,pilate had received his power from the ,sanhedrim--a statement which would not be correct4 8,from above01 then1 means3 from heaven or from ,god4 99,therefore he that hath delivered99 71 not 7 99me to thee hath the greater sin994 ,some1 as ,kuinoel1 hold that is here merely a formula of transition 7like the ,hebrew 1 ,judg4 viii4 #g1 c471 of which no account is to be taken4 ,the meaning is then sufficiently clear4 ,but if1 as most commentators take for granted1 we are to give its ordinary inferential force1 the connection is very obscure1 and has been variously explained4 7a7 ,some thus3 ,because you exercise your power unwillingly therefore your sin is less than that of ,caiphas and the ,sanhedrim1 who have delivered me to you1 and are forcing you to condemn me4 ,but it is rightly objected against this interpretation1 that the word 8unwillingly10 upon which it turns1 is neither expressed nor suggested in the text4 7b7 ,others thus3 ,since you have received from ,god power over ,me1 but have not had an opportunity of judging of ,my character1 therefore your sin is less than that of ,caiphas and the ,sanhedrim1 who with the clearest evidences of ,my ,divinity before them have yet condemned ,me and delivered ,me to you4 ,but it is objected to this view also1 that the words upon which the interpretation hinges1 are not found in the text4 7c7 ,others thus3 since you possess lawful authority1 therefore the ,sanhedrim is more guilty in handing ,me over to you than it would be1 if you possessed not this authority4 ,for1 in handing ,me over to you1 they try to brand ,me as a malefactor1 and they surrender ,me to one who has the power to put ,me to death1 even by the cruel death of crucifixion4 ,in this view1 held by ,toletus1 the sin of the ,sanhedrim is compared1 not with that of ,pilate1 but with what their own sin would have been1 had they merely brought ,jesus before some unlawful tribunal4 ,the last connection1 though1 perhaps1 not sufficiently obvious1 is the most natural4 ,the meaning of the whole verse is3 ,you have lawful authority indeed1 but not independently of ,god2 and since you have lawful authority1 therefore1 ,my accusers are the more guilty4 ,the words 8he that hath delivered me to thee0 refer primarily to ,caiphas1 the highpriest1 but include the ,sanhedrim with him in the responsibility for delivering up ,christ4 #ab4 ,et exinde quaerebat #ab4 ,and from thenceforth ,pilatus dimittere eum4 ,iudaei ,pilate sought to release him4 autem clamabant1 dicentes3 ,si ,but the ,jews cried out1 hunc dimittis1 non es amicus saying3 ,if thou release this ,caesaris3 omnis enim qui se man1 thou art not ,cesar's regem facit contradicit friend4 ,for whosoever maketh ,caesari4 himself a king1 speaketh against ,cesar4 #ab4 99,and from thenceforth ,pilate sought to release him499 ,pilate1 who had hitherto tried to shirk the trial of ,jesus1 or to induce the ,jews to call for ,his release1 now 8sought0 himself to release ,him4 ,at this juncture1 when all other motives had failed to move ,pilate1 the ,jews exasperated charge him with being the enemy of ,csar1 if he refuse to condemn one who claimed to be a sovereign within ,csar's dominions4 ,their words conveyed to ,pilate that they would denounce him to ,csar1 in case he persisted in refusing to condemn ,jesus4 ,tiberius 7#adcg ,a4,d471 who was ,roman ,emperor at the time1 was1 according to ,suetonius 7,vit4 ,tib41 c4 #eh71 a most suspicious tyrant1 and one with whom1 as ,tacitus tells us3 8,majestatis crimen omnium accusationum complementum erat0 7,ann4 iii4 #ch74 #ac4 ,pilatus autem cum audisset #ac4 ,now when ,pilate had heard hos sermones1 adduxit foras these words1 he brought ,jesus ,iesum3 et sedit pro tribunali1 forth2 and sat down in the in loco qui dicitur judgment seat1 in the place ,lithostrotos1 hebraice autem that is called ,lithostrotos1 ,gabbatha4 and in ,hebrew ,gabbatha4 #ac4 ,now when ,pilate had heard these words1 he brought ,jesus forth4 ,pilate1 through fear of the ,emperor1 at length gave way1 and ,jesus1 who had remained within the house after the interrogation 7verses #iaa71 while ,pilate was signifying his own intention to the people 7verse #ab71 was now brought forth1 and ,pilate formally took his seat to pass sentence of death4 99,in the place that is called ,lithostrotos1 and in ,hebrew ,gabbatha499 ,the ,rev4 ,vers4 renders3 8,at a place called the ,pavement1 but in ,hebrew ,gabbatha40 ,the judgmentseat was usually in front of the ,praetorium1 on an elevated platform4 ,the ,syro,chaldaic word ,gabbatha means a high place1 probably from the root 7,gabhah71 and such high places were usually paved with manycoloured stones1 hence the name 8,lithostrotos0 7from 1 a stone1 and 1 covered1 or paved74 ,suetonius 7,caes4 #h1 #df7 says that ,julius ,csar carried such a pavement with him on his expeditions4 #ad4 ,erat autem parasceve #ad4 ,and it was the parasceve paschae1 hora quasi sexta1 et of the pasch1 about the sixth dicit ,iudaeis3 ,ecce rex hour1 and he saith to the vester4 ,jews3 ,behold your king4 #ad4 99,and it was the parasceve of the ,pasch499 8,parasceve0 7,gr4 7 means preparation1 or day of preparation1 and the expression3 8the parasceve of the ,pasch0 might mean the day of preparation for the ,paschal feast1 and hence the day before the feast began4 ,this1 indeed1 is the meaning given to the phrase by all those who hold that ,christ1 in the last year of ,his mortal life1 celebrated the ,paschal ,supper a day before the ,jews47#abc7 ,they hold that ,st4 ,john here signifies that the ,jewish ,pasch had not yet begun4 ,but the phrase may have1 and we believe has1 a different meaning4 ,we know from ,st4 ,mark that 8,parasceve0 was another name for ,friday2 8,it was the ,parasceve1 that is1 the day before the ,sabbath0 7,mark xv4 #db74 ,friday naturally enough got this name1 because it was the day of preparation for the ,jewish ,sabbath4 ,by 8the parasceve of the ,pasch10 then1 we understand the ,friday of the ,paschal week1 and we take it that ,st4 ,john here indicates the day of the week1 as in the words immediately following he indicates the hour of the day4 ,his readers1 some of whom were1 doubtless1 acquainted with the ,synoptic ,gospels1 would be already aware that this day was the first of the ,paschal week1 and not the eve of the festival4 ,see above on xiii4 #a4 99,about the sixth hour499 ,a very great difficulty arises from a comparison of this account with that of ,st4 ,mark4 ,for ,st4 ,mark says3 8,and it was the third hour1 and they crucified ,him4444 ,and when the sixth hour was come1 there was darkness over the whole earth until the ninth hour0 7,mark xv4 #be1 #cc74 ,thus1 while ,st4 ,john represents our ,lord as condemned about the sixth hour1 ,st4 ,mark represents ,him as already crucified at the third hour4 ,how1 it is asked1 could ,he be crucified at the third hour1 if ,he was not condemned till the sixth8 ,many solutions of this difficulty have been proposed1 but some of them are so improbable1 that we will not delay upon them4 ,when1 for instance1 ,st4 ,augustine says that ,st4 ,mark1 in stating that the ,jews crucified ,jesus at the third hour1 means that at that time they crucified ,him with their tongues by calling for ,his crucifixion1 it is plain from the whole context of ,st4 ,mark that such a view cannot be admitted2 because he evidently speaks of the real nailing of ,jesus to the cross4 ,thus he says3 8,and it was the third hour1 and they crucified him4 ,and the inscription of his cause was written over1 ,the ,king of the ,jews4 ,and with him they crucify two thieves1 the one on his right hand1 and the other on his left4444 ,and they that passed by blasphemed him1 wagging their heads1 and saying3 444 save thyself1 coming down from the cross0 7,mark xv4 #becj74 ,but1 setting aside the less probable methods of reconciliation1 we must notice four which have found favour with commentators4 7#a7 ,maldonatus and many of the older commentators hold that besides the division of the ,jewish day into twelve hours1 there was also another division into four periods1 corresponding to the four watches of the night47#abd7 ,thus1 at the ,pasch1 which occurred about the time of the vernal equinox1 these four periods1 or 8hours10 would be respectively--7a7 from #f to #i a4m42 7b7 from #i a4m4 to noon2 7c7 from noon to #c p4m42 and 7d7 from #c to #f p4m4 ,according to ,mald41 these periods were called respectively1 the third1 sixth1 ninth1 and twelfth 8hour40 ,he curiously supposes1 however1 that sometimes any one of these 8hours0 or periods was referred to either by the name of the hour with which it began1 or by the name of that with which it closed4 ,hence the period between #i a4m4 and noon1 or1 to speak more correctly1 a time within that period--about #aa4cj a4m4--is referred to by ,st4 ,mark as the third hour2 while a time within the same period1 but about an hour earlier is referred to by ,st4 ,john as the sixth hour4 ,this view is now generally abandoned1 and not without reason4 ,for1 in the first place1 there are no solid grounds for believing that the fourfold division of the ,jewish day here supposed1 ever existed4 ,in the second place1 even if it had existed1 we should require a great deal of proof1 indeed1 before we could believe that the 8hours0 were numbered in so strange and confusing a fashion4 7#b7 ,more probable than the preceding is the view of ,cornely 7,introd41 vol4 iii41 #gc1 #c74 ,he1 too1 like ,mald41 holds the above fourfold division of the day1 but says that the divisions were called respectively1 the first1 third1 sixth1 and ninth hour4 ,now1 the ,synoptic ,evangelists1 he says1 follow this fourfold division of the day2 and1 hence1 ,st4 ,mark's third hour is the time from #i a4m4 to noon4 ,st4 ,john1 on the other hand1 reckons according to the more accurate ,jewish method of dividing the day into twelve equal parts2 and1 therefore1 his phrase1 8about the sixth hour10 means about noon4 ,cornely thinks that the vagueness of the phrase3 8,about the sixth hour0 justifies us in supposing that the time when ,pilate passed sentence upon our ,lord1 according to ,st4 ,john1 may have been as early as halfpast ten4 ,thus1 condemned about halfpast ten1 ,jesus could be led out to ,calvary and put upon the cross before noon2 in other words1 while1 as ,st4 ,mark says1 it was still the third hour4 ,though this view is more probable than the preceding1 we cannot accept it4 ,for it supposes1 like the preceding1 a division of the day into four 8hours10 for which ,cornely offers no evidence any more than ,maldonatus4 ,moreover1 we cannot bring ourselves to believe that ,st4 ,john would refer to a time so early as halfpast ten as 8about the sixth hour40 7#c7 ,others think that while ,st4 ,mark follows the ,jewish division of the day1 and1 therefore counts the hours from sunrise1 ,st4 ,john1 on the other hand1 follows the ,greek method1 and counts them from midnight4 ,thus1 about the time of the equinox1 ,st4 ,mark's 8third hour0 would mean about #i a4m41 while ,st4 ,john's 8about the sixth hour0 would mean about #f a4m4 ,according to this view1 our ,lord was condemned about #f a4m41 and nailed to the cross about #i a4m4 ,against this view1 it is held by many writers that ,st4 ,john1 like the other ,evangelists1 counts the hours of the day from sunrise1 that is to say1 according to the ,jewish method47#abe7 ,but a still more serious difficulty against this view arises from the difficulty of finding time for all the events of the morning of the ,crucifixion between daydawn and #f a4m4--the time at which1 in this opinion1 our ,lord was condemned by ,pilate4 8,those events 444 were--7#a7 the meeting of the ,council2 7#b7 the procession to ,pilate's ,court2 7#c7 the various incidents recorded by the four ,evangelists on the occasion of our ,lord's first appearance before ,pilate's tribunal2 7#d7 the sending of our ,lord to ,herod2 7#e7 the interview between our ,lord and ,herod2 7#f7 the mocking of our ,lord by ,herod's soldiers2 7#g7 the return to the ,court of ,pilate2 7#h7 the scourging2 7#i7 the crowning with thorns2 7#aj7 the mocking of our ,lord by the ,roman soldiers2 7#aa7 the incident of the #8,ecce ,homo1' and 7#ab7 the final interview1 within the ,praetorium1 between our ,lord and ,pilate1 at the close of which ,pilate came forth1 and1 after a final effort to obtain the liberation of our ,lord1 took his place on the judgment seat1 #8and it was now about the sixth hour4' 7#d7 8,it would seem1 then1 that the most satisfactory solution of the difficulty is that given by the great majority of modern commentators--,catholic as well as ,protestant--namely1 that an error has crept into the text of ,st4 ,john's ,gospel1 and that the true reading of the passage in question there 7xix4 #ad71 is to be obtained by substituting #8third' for #8sixth4' 8,manifestly1 such a correction of the text removes the difficulty we are considering4 ,on the one hand1 it leaves abundance of time before ,pilate's sentence--three or four hours--for the events of the earlier part of the morning4 ,on the other hand1 it leaves quite sufficient time--an interval1 it may be supposed1 of nearly an hour--between the passing of the sentence and the actual crucifixion2 for ,st4 ,john's statement1 that it was #8about' the third hour1 might surely be understood of any time between halfpast eight and nine o'clock2 and ,st4 ,mark's words are quite consistent with the supposition that our ,lord was crucified at any time between nine and ten4 8,and it is not to be supposed that the emendation of the text is suggested merely on a priori grounds4 ,for 7#a7 this reading is actually found in one of the five ,greek ,,mss4 of the ,new ,testament that rank highest in antiquity and authority--,codex ,d4 7,cantabrigiensis or ,bezae73 this ,,ms dates probably from the #eth or #fth century4 ,moreover 7#b7 we have in its favour the very strong testimony of an ancient writer1 the author of the ,chronicon ,paschale 7circ4 ,a4,d4 #fcj71 who adopts this reading on the authority of many #8accurate copies1' and mentions the striking fact that the clause was thus read in ,st4 ,john's original autograph of his ,gospel1 then extant1 and1 of course1 deeply venerated by the faithful in the ,church at ,ephesus40 7,see ,patrizzi1 ,de ,evangeliis1 lib4 ii41 n4 #aie47 8,but1 it may be objected1 is it not a somewhat forced hypothesis to suppose that an interchange of two words so dissimilar as and 1--the ,greek words for #8third' and #8sixth' respectively--could have occurred by an error of transcription8 ,by no means4 ,for1 in the first place1 it must be remembered that the usage was almost universal of using the numeral characters--which1 in ,greek consist of letters of the alphabet--instead of writing the words in full4 ,thus the change would consist merely in the substitution of one letter for another4 ,but1 furthermore1 it is essential to explain that when the ancient ,,mss4 of the ,greek ,testament were written1 it was the usage to employ only capital1 or1 as they are called1 uncial letters--thus those ,,mss4 themselves are commonly known as uncial4 ,now1 since the character by which the numeral #c was represented was gamma1 the third letter of the ,greek alphabet1 its uncial form was 4 ,the character by which the numeral #f was represented was the now obsolete digamma1 at one time the sixth letter of the ,greek alphabet3 its uncial form was 4 8,thus then we find that the error which1 it is suggested1 has crept into this verse of the text of ,st4 ,john consisted merely in the interchange of the characters and --a mistake so easily made that its very facility constitutes a strong antecedent probability in favour of the view that it1 in fact1 occurred407#abf7 ,in this view1 which seems to us the most probable1 ,christ was condemned about the third hour4 ,as the third hour at the season of the ,pasch extended from about #h till #i a4m41 ,st4 ,mark's 8third hour0 may refer to a time immediately after #h a4m4 ,this opinion allows abundance of time for the events which on that ,good ,friday morning preceded the sentence of death4 ,for1 as the sun at the ,pasch rose about #f a4m41 daydawn began about halfpast four2 and thus we have nearly four hours from the assembling of the ,sanhedrim1 before which ,jesus was led at dawn1 till the sentence was pronounced upon ,him by ,pilate4 ,in this view1 our ,lord was put upon the cross about #i a4m4 99,behold your king499 ,this1 like ,pilate's words in the next verse1 was probably said to annoy the ,jews because they had forced him to condemn ,jesus4 #ae4 ,illi autem clamabant3 #ae4 ,but they cried out3 ,away ,tolle1 tolle1 crucifige eum4 with him1 away with him1 ,dicit eis ,pilatus3 ,regem crucify him4 ,pilate saith to vestrum crucifigam8 them3 ,shall ,i crucify your ,responderunt pontifices3 ,non king8 ,the chief priests habemus regem1 nisi ,caesarem4 answered3 ,we have no king but ,cesar4 #ae4 99,we have no king but ,caesar499 ,though the ,jews were at this time chafing under the dominion of the ,romans1 the chief priests1 blinded by their hatred of ,christ1 here proclaimed their submission to the ,roman yoke4 #af4 ,tunc ergo tradidit eis #af4 ,then therefore he ilium ut crucifigeretur4 delivered him to them to be ,susceperunt autem ,iesum1 et crucified4 ,and they took eduxerunt4 ,jesus1 and led him forth4 #af4 ,and now ,pilate at last delivered ,jesus to them to be crucified1 having first1 as ,st4 ,matthew tells us1 gone through the vain ceremony of washing his hands1 as if he could thus wash his soul from the guilt of weakly consenting to ,christ's death6 #ag4 ,et baiulans sibi crucem1 #ag4 ,and bearing his own cross exivit in eum qui dicitur he went forth to that place ,calvariae locum1 hebraice which is called ,calvary1 but autem ,golgotha3 in ,hebrew ,golgotha4 #ag4 ,the words 8and led him forth10 are probably not genuine4 ,we learn from the ,synoptic ,evangelists that ,jesus was now mocked1 stripped of the purple cloak1 and clothed with ,his own garments4 ,then1 like ,isaac of old 7,gen4 xxii4 #f71 bearing the wood on which ,he was to suffer1 ,jesus went forth 7comp4 xviii4 #a7 to the place where ,he was crucified4 ,by ,jewish as well as ,roman law the execution should take place outside the city2 ,numb4 xv4 #ce2 #c ,k4 xxi4 #ac4 ,and ,cicero says3 ,quid enim attinuit1 cum ,mamertini more atque instituto suo1 crucem fixissent post urbem in via ,pompeia1 c4 7,verr4 v4 #ff74 ,calvary1 which is now within the walls of ,jerusalem1 was then outside them1 lying to the west of the city4 ,a very old tradition represents ,jesus as falling three times beneath the cross on ,his way to ,calvary2 and the three ,synoptic ,evangelists tell us that ,simon of ,cyrene7#abg71 probably a ,jew who had come to ,jerusalem to celebrate the ,pasch1 was forced to carry the cross4 ,it is disputed whether ,simon was made to bear the cross alone or merely to assist ,jesus4 ,the latter view is frequently followed in paintings1 but the former seems more probable4 ,jesus was now worn and weak1 and as the ,jews were impatient to hurry on to the place of punishment2 perhaps1 too1 through a fear that ,he might otherwise die on the way and deprive them of the pleasure of seeing ,him writhing on the cross1 they would be more likely to relieve ,him from even helping to carry the cross4 8,nota10 says ,a ,lapide1 8non videri ,simonem crucem gestasse cum ,christo hac ratione1 ut ,christus priorem crucis partem1 ,simon posteriorem portaret1 uti pingunt pictores2 sed ipsum solum totam ,christi praeeuntis crucem gestasse0 7,a ,lap4 on ,st4 ,matt4 xxvii4 #cb74 ,st4 ,luke alone mentions the incident of the women of ,jerusalem1 who followed ,jesus bewailing and lamenting for ,him 7,luke xxii4 #bgca74 ,a very ancient tradition represents the ,blessed ,virgin as meeting ,jesus in this sad procession to ,calvary4 ,calvaria in the ,vulgate is not a proper name4 8,it is simply the ,latin for 1 a bare skull1 and used in ,vulgate only here 7,matt47 and in the parallel passages of ,mark1 ,luke1 and ,john when describing the crucifixion--nowhere else in the ,old or ,new ,testament4 ,golgotha was the ,hebrew name of the spot where our ,lord was crucified4 ,the pure ,hebrew form of the word 7,gulgoleth71 meaning a skull 7from 7galal7 to roll1 to be round71 is found in ,judges ix4 #ec4 ,thence came the ,chaldaic 7rather we should say1 ,syro,chaldaic71 ,gulgalta1 abbreviated into ,golgotha4 ,but why was the place called ,golgotha1 or skull8 ,either because criminals were commonly executed on that spot1 and many skulls were found there bleaching in the sun 7,st4 ,jerome and most modern ,catholic comm472 or the mound was skulllike 7,st4 ,cyril of ,jerusalem alludes to this view1 but refutes it72 or 7according to tradition7 the skull of the first man1 ,adam1 was buried there 7,orig41 ,st4 ,epiph41 and nearly all the fathers7 4443 ,in accordance with this opinion 7of the fathers71 we see so often in paintings and pictures a skull placed at the foot of the cross4 ,although we read constantly in sermons of the hill of ,calvary1 there is little to show that there was any hill or mound on the spot named ,golgotha4 ,st4 ,cyril of ,jerusalem objects to the derivation of ,calvary from the mound being skullshaped1 because he says there was no hill there4 ,in the whole history of the ,passion no mention is made of the mount or hill of ,calvary4444 ,the traditional spot is simply on a high ground1 like ,holborn in ,london1 or ,patrick'shill in ,dublin1 or the ,pantheon in ,paris0 7,dr4 ,m',carthy1 on ,st4 ,matthew1 xxvii4 #cc74 #ah4 ,ubi crucifixerunt eum1 et #ah4 ,where they crucified him1 cum eo alios duos hinc et and with him two others1 one hinc1 medium autem ,iesum4 on each side1 and ,jesus in the midst4 #ah4 ,whether ,jesus was nailed to the cross while it was lying upon the ground1 or whether the cross was first erected and ,he then raised up to it by ropes and ladders1 is disputed47#abh7 ,as to the shape of the cross1 too1 on which ,he was crucified1 there is a slight difference of opinion4 ,setting aside the crux simplex1 which was merely an upright stake1 the crux compacta1 so called from the parts being joined together1 was threefold3 8decussata 7cut into two equal parts71 like the letter ,x2 commissa1 like the letter ,t1 and immissa1 or ,latin 1 which differs from the commissa1 by having the long upright beam projecting over the transverse bar0 7,m',carthy74 ,the almost unanimous tradition of the fathers holds that ,christ died upon the ,latin cross1 and there is no reason to doubt that this is correct4 99,and with him two others499 ,these are described as 8robbers0 771 by ,st4 ,matt4 7xxvii4 #ch71 and ,st4 ,mark 7xv4 #bg71 and as 8malefactors0 by ,st4 ,luke 7xxiii4 #cb74 ,it may possibly have been to add to ,his disgrace and shame that the ,jews had these punished together with ,jesus4 8,and the ,scripture was fulfilled which saith3 ,and with the wicked he was reputed0 7,mark xv4 #bh74 #ai4 ,scripsit autem et titulum #ai4 ,and ,pilate wrote a title ,pilatus3 et posuit super also3 and he put it upon the crucem1 ,erat autem scriptum3 cross4 ,and the writing was1 ,,iesus ,,nazarenus1 ,,rex ,,jesus ,,of ,,nazareth1 ,,the ,,king ,,of ,,iudaeorum4 ,,the ,,jews4 #ai4 99,jesus of ,nazareth1 the ,king of the ,jews499 ,it was usual to indicate in some such way the name and offence of those crucified1 and so ,pilate had an inscription placed over the head of ,jesus1 giving ,his name1 and the reason why ,he suffered4 ,we should have expected1 however1 that ,pilate would have caused to be written3 ,jesus of ,nazareth who claimed to be king of the ,jews4 ,but no1 either to annoy the ,jews1 or by an overruling ,providence1 ,pilate wrote3 8,,king ,,of ,,the ,,jews10 thus proclaiming ,christ's royal dignity even while he crucified ,him4 ,the title is slightly different in all four ,evangelists4 ,hic est ,jesus ,rex ,judaeorum 7,matthew72 ,rex ,judaeorum 7,mark72 ,hic est ,rex ,judaeorum 7,luke72 ,jesus ,nazarenus ,rex ,judaeorum 7,john74 ,it is very probable that ,st4 ,john gives the precise words of the title1 the others the substance4 ,for all that is at present legible7#abi7 of the ,hebrew text of the title agrees exactly with ,st4 ,john4 ,the title1 written on a whitened wooden tablet1 together with the true cross1 nails1 and lance1 was discovered during the excavations ordered by an ,english woman1 ,st4 ,helen1 the mother of ,constantine the ,great1 about the year #cbf ,a4,d4 ,the title was placed by ,st4 ,helen in the ,church of the ,holy ,cross on the ,esquiline1 in ,rome1 where it is still venerated4 ,see ,dr4 ,donovan's ,rome1 ,ancient and ,modern1 vol4 i41 p4 #ejh4 #bj4 ,hunc ergo titulum multi #bj4 ,this title therefore many ,iudaeorum legerunt3 quia prope of the ,jews did read3 because civitatem erat locus1 ubi the place where ,jesus was crucifixus est ,iesus3 et erat crucified was nigh to the scriptum hebraice1 graece1 et city3 and it was written in latine4 ,hebrew1 in ,greek1 and in ,latin4 #bj4 99,the place where ,jesus was crucified was nigh to the city499 ,calvary was less than a mile from the centre of ,jerusalem1 and as the city was then crowded1 many read the title4 ,the title was in three languages1 that all might be able to read it4 ,the ,jews resident in ,palestine could read the ,syro,chaldaic2 the strangers could read the ,greek2 and the ,roman soldiers1 the ,latin4 ,it was formerly held by some commentators that the three inscriptions were in ,latin1 but written in ,syro,chaldaic1 ,greek1 and ,latin characters1 respectively4 ,this opinion1 however1 has nothing to recommend it4 ,the obvious sense of the verse before us1 and the relics of the title1 prove that the inscription was in three different languages4 ,many authorities reverse the order of the two last clauses in this verse3 8in ,latin1 and in ,greek40 #ba4 ,dicebant ergo ,pilato #ba4 ,then the chief priests of pontifices ,iudaeorum3 ,noli the ,jews said to ,pilate3 ,write scribere1 ,rex ,iudaeorum3 sed not1 the king of the ,jews1 but quia ipse dixit3 ,rex sum that he said3 ,i am the king of ,iudaeorum4 the ,jews4 #ba4 99,then the chief priests499 ,rather1 8the chief priests of the ,jews1 therefore10 c4 #bb4 ,respondit ,pilatus3 ,quod #bb4 ,pilate answered3 ,what ,i scripsi1 scripsi4 have written1 ,i have written4 #bb4 99,what ,i have written1 ,i have written499 ,pilate1 already tired of the painful business1 and disgusted with the ,jews1 refused to make any change in what he had written4 #bc4 ,milites ergo cum #bc4 ,the soldiers therefore crucifixissent eum1 acceperunt when they had crucified him1 vestimenta eius 7et fecerunt took his garments 7and they quatuor partes3 unicuique made four parts1 to every militi partem71 et tunicam4 soldier a part7 and also his ,erat autem tunica coat4 ,now the coat was without inconsutilis1 desuper contexta seam1 woven from the top per totum4 throughout4 #bc4 ,it was the custom to give the clothes to the executioners4 ,the tunic was the inner garment worn next the skin1 and reaching from the neck to the ankles4 ,it was usually fastened round the neck with a clasp4 #bd4 ,dixerunt ergo ad invicem3 #bd4 ,they said then one to ,non scindamus eam1 sed another3 ,let us not cut it1 sortiamur de illa cuius sit4 but let us cast lots for it ,ut scriptura impleretur1 whose it shall be2 that the dicens3 ,partiti sunt scripture might be fulfilled1 vestimenta mea sibi3 et in saying3 ,they have parted my vestem meam miserunt sortem4 garments among them3 and upon ,et milites quidem haec my vesture they have cast fecerunt4 lots4 ,and the soldiers indeed did these things4 #bd4 ,as ,christ's tunic was seamless1 and the soldiers thought it a pity to tear it1 they cast lots for it2 ,god so ordaining1 in order that the ,scripture might be fulfilled4 ,according to an old tradition1 the tunic had been woven for ,jesus by the ,blessed ,virgin's own hands4 #be4 ,stabant autem iuxta crucem #be4 ,now there stood by the ,iesu mater eius1 et soror cross of ,jesus1 his mother1 matris eius1 ,maria ,cleophae1 and his mother's sister1 ,mary et ,maria ,magdalene4 of ,cleophas1 and ,mary ,magdalen4 #be4 99,by the cross499 ,there is no contradiction between this and the ,synoptic ,evangelists 7,matt4 xxvii4 #ee2 ,mark xv4 #dj2 ,luke xxiii4 #di71 who represent the women as standing 8afar off20 for they refer to a time subsequent to ,christ's death1 ,st4 ,john to a time when ,he was hanging on the cross still alive4 99,his mother's sister499 ,mary of ,cleophas was the wife of ,cleophas1 and mother of the ,apostle ,james the ,less4 ,she was a cousin of the ,blessed ,virgin4 ,some writers1 however1 prefer to think1 that she is called a 8sister10 because her husband ,cleophas was brother to ,st4 ,joseph4 #bf4 ,cum vidisset ergo ,iesus #bf4 ,when ,jesus therefore had matrem1 et discipulum stantem seen his mother and the quem diligebat1 dicit matri disciple standing1 whom he suae3 ,mulier1 ecce filius loved1 he saith to his mother3 tuus4 ,woman1 behold thy son4 #bg4 ,deinde dicit discipulo3 #bg4 ,after that1 he saith to ,ecce mater tua4 ,et ex illa the disciple3 ,behold thy hora accepit eam discipulus in mother4 ,and from that hour the sua4 disciple took her to his own4 #bf1 #bg4 99,woman99 77 is the same term by which ,jesus addressed ,his mother at the marriage feast of ,cana 7,john ii4 #d74 ,its use on the present sad1 solemn occasion were itself sufficient proof that the term implies no disrespect4 7,see above on ii4 #d47 ,the virgin disciple is here commended to the ,blessed ,virgin's care1 to be loved and treated as her son2 and she1 in turn1 to ,his care1 to be loved and respected and supported as a mother4 ,there is no reason for doubting the common opinion that ,st4 ,joseph was dead at this time2 had he been still alive1 the ,blessed ,virgin would1 doubtless1 have remained under his care4 99,to his own99 7 1 i4e4 74 ,the meaning is that he took her to where he himself abode4 ,he may have had a house of his own1 for his father seems to have been a man of some means 7,mark i4 #bj71 and the expression would most naturally refer to his own house 7,acts xxi4 #f74 ,but it is possible1 too1 that he merely lodged in another's house4 ,in xvi4 #cb1 it is predicted that the ,apostles should be scattered every man to his own 7 71 and very few of these poor ,galilean fishermen can have owned houses in ,jerusalem4 ,regarding the common belief that ,st4 ,john1 at the foot of the cross1 represented the whole human race1 or1 at least1 all the faithful1 it must be said that the fathers make no mention of this view1 and that there is nothing in the obvious literal sense of the passage to indicate that ,st4 ,john held any such representative capacity4 #bh4 ,postea sciens ,iesus quia #bh4 ,afterwards ,jesus knowing omnia consummata sunt1 ut that all things were now consummaretur scriptura1 accomplished1 that the dixit3 ,sitio4 scripture might be fulfilled1 said3 ,i thirst4 #bh4 99,afterwards991 when three o'clock was come1 ,jesus1 knowing that ,he had done all for which ,he had been sent1 and that the prophecies regarding the ,messias had been fulfilled in ,himself1 in order that one remaining prophecy might be accomplished1 said3 99,i thirst994 ,sorrow1 and suffering1 and the loss of blood had exhausted the humours of the body1 and naturally produced thirst4 #bi4 ,vas ergo erat positum #bi4 ,now there was a vessel set aceto plenum4 ,illi autem there full of vinegar4 ,and spongiam plenam aceto1 hyssopo they putting a sponge full of circumponentes1 obtulerunt ori vinegar about hyssop1 put it eius4 to his mouth4 #bi4 99,now there was a vessel set there full of vinegar499 ,some think that the 8vinegar0 was the posca1 or thin wine1 which was the ordinary drink of the ,roman soldiers1 and that it was there on this occasion for their use4 ,but the fact that the sponge and hyssop seem to have been at hand1 provided apparently for the sake of the victims1 makes it very probable that the vinegar also was provided on their account4 ,we must carefully distinguish this occasion from another referred to by ,,ss4 ,matt4 and ,mark1 prior to the crucifixion 7,matt4 xxvii4 #cd2 ,mark xv4 #bc74 ,these ,evangelists refer to the present occasion also1 but they speak of only one who took the sponge1 and gave ,christ to drink 7,matthew xxvii4 #dh2 ,mark xv4 #cf74 ,we may reconcile ,st4 ,john's account with theirs1 by saying that he simply uses the indefinite plural for the singular2 or that he ascribes to many what was done by one with their approval4 ,one of those present1 then1 probably a soldier1 took a sponge17#acj7 and soaked it in vinegar1 and fastened it around the point of a sprig of hyssop1 and then reached it up to our ,lord's mouth that ,he might suck it4 ,thus was the ,scripture accomplished3 8,and in ,my thirst they gave ,me vinegar to drink0 7,ps4 lxviii4 #bb74 ,many think that the vinegar was given to hasten death4 ,hyssop is an aromatic plant1 which grows upon walls4 ,its stalks are less than two feet long1 so that our ,lord's mouth seems not to have been raised higher above the ground than such a stalk in a man's outstretched arm could reach4 #cj4 ,cum ergo accepisset ,iesus #cj4 ,jesus therefore when he acetum1 dixit3 ,consummatum had taken the vinegar1 said3 est4 ,et inclinato capite ,it is consummated4 ,and bowing tradidit spirituum4 his head1 he gave up the ghost4 #cj4 99,it is consummated992 that is1 all the purpose of ,my life is completed2 only one thing remains1 that ,i finish ,my course and crown ,my life and sufferings by ,my death4 ,then1 as ,st4 ,luke tells us3 8,jesus crying with a loud voice1 said3 ,father into thy hands ,i commend my spirit4 ,and saying this he gave up the ghost0 7,luke xxiii4 #df74 99,he gave up the ghost499 ,he gave up ,his soul into the hands of ,his eternal ,father4 ,the expression used seems to be employed with the special purpose of showing that ,his death itself was a voluntary act 7comp4 x4 #ag1 #ah74 8,spiritum cum verbo sponte dimisit1 praevento carnificis officio40 7,tertull4 ,apol41 ch4 #ba1 p4 #eh47 ,and ,st4 ,augustine on this verse says beautifully3 8,quis ita dormit quando voluerit1 sicut ,jesus mortuus est quando voluit8 ,quis ita vestem ponit quando voluerit1 sicut se carne exuit quando vult8 ,quis ita cum voluerit abit1 quomodo ille cum voluit obiit8 ,quanta speranda vel timenda potestas est judicantis1 si apparuit tanta morientis80 ,it may be useful to set down here together what are commonly referred to as the seven last 8words0 of ,jesus on the cross4 ,the ,synoptic ,evangelists record four of them1 and ,st4 ,john the other three4 ,the first was3 8,father forgive them1 for they know not what they do0 7,luke xxiii4 #cd72 the second1 addressed to the good thief3 8,amen1 ,i say to thee1 this day thou shalt be with me in paradise0 7,luke xxiii4 #dc72 the third3 8,woman behold thy son10 together with the words addressed to ,st4 ,john3 8,behold thy mother0 7,john xix4 #bf1 #bg72 the fourth3 8,my ,god1 my ,god1 why hast thou forsaken me80 7,matthew xxvii4 #df2 ,mark xv4 #cd72 the fifth3 8,i thirst0 7,john xix4 #bh72 the sixth3 8,it is consummated0 7,john xix4 #cj72 and the seventh3 8,father into thy hands ,i commend my spirit0 7,luke xxiii4 #df74 #ca4 ,iudaei ergo 7quoniam #ca4 ,then the ,jews 7because it parasceve erat71 ut non was the parasceve7 that the remanerent in cruce corpora bodies might not remain upon sabbato 7erat enim magnus dies the cross on the sabbathday ille sabbati71 rogaverunt 7for that was a great sabbath ,pilatum ut frangerentur eorum day7 besought ,pilate that crura1 et tollerentur4 their legs might be broken1 and that they might be taken away4 #ca4 997,because it was the parasceve7 that the bodies991 c4 ,we would take away the brackets4 ,the fact that it was ,friday1 and that the ,sabbath was1 therefore1 near1 made the ,jews anxious to have the bodies removed4 ,this verse strongly confirms the view we hold 7see above on verse #ad7 that ,st4 ,john means by parasceve1 the day before the ,sabbath1 that is to say1 ,friday2 not the day before the ,paschal feast4 ,for1 in the present verse the fact that it was the parasceve is evidently taken to imply that the next day would be the ,sabbath4 99,for that was a great sabbath day499 ,the bettersupported ,greek reading would be rendered3 ,for great was the day of that sabbath 7 74 ,the meaning is that this ,sabbath was specially solemn1 because it was the ,sabbath that fell within the ,paschal week4 99,and that they might be taken away499 ,we read in ,deut4 xxi4 #bb1 #bc3 8,when a man hath committed a crime for which he is punished with death1 and being condemned to die is hanged on a gibbet1 his body shall not remain upon the tree1 but shall be buried the same day40 ,it was more than usually necessary to have the bodies buried on the same day in the present case1 as the next day was to be a ,sabbath1 and a very special ,sabbath1 too4 ,and as the ,sabbath began at sunset1 hence the anxiety of the ,jews to have the bodies removed4 ,the breaking of the legs was intended to insure death4 ,with the ,romans it was usual to let the bodies of the crucified hang till they rotted4 #cb4 ,venerunt ergo milites3 et #cb4 ,the soldiers therefore primi quidem fregerunt crura1 came3 and they broke the legs et alterius1 qui crucifixus of the first1 and of the other est cum eo4 that was crucified with him4 #cc4 ,ad ,iesum autem cum #cc4 ,but after they were come venissent1 ut viderunt eum iam to ,jesus1 when they saw that mortuum1 non fregerunt eius he was already dead1 they did crura3 not break his legs4 #cd4 ,sed unus militum lancea #cd4 ,but one of the soldiers latus eius aperuit1 et with a spear opened his side1 continuo exivit sanguis et and immediately there came out aqua4 blood and water4 #cd4 99,opened99 7,vulg41 aperuit7 99his side994 ,it is very much more probable that the verb in the original is 7pierced7 not 7opened74 99,a spear992 774 ,this was the long lance of a horseman4 ,the lance is now preserved and venerated in ,rome1 in ,st4 ,peter's4 ,it wants the point1 which is kept in the holy chapel in ,paris4 ,it is uncertain whether it was ,christ's right side or left that was pierced with a lance4 ,according to the ,ethiopian ,version1 and the apocryphal ,gospels of ,nicodemus and the ,infancy1 it was the right4 ,thus a very early tradition points to the right side1 and it was on his right side1 too1 that ,st4 ,francis was marked when he received the sacred stigmata4 99,and immediately there came out blood and water499 ,it is disputed whether this flow of blood and water was natural or miraculous4 7#a7 ,some hold that each flow was miraculous1 because in a dead body blood does not flow and water is not found in the region of the heart4 7#b7 ,others1 on the contrary1 hold that in each case the flow was quite natural1 because in a dead body the clot or red corpuscles become separated from the serum or watery substance of the blood1 and both would naturally flow out when ,christ's side was pierced4 ,this opinion1 however1 is improbable1 as the best modern physiologists say it would require four hours after death to effect this separation17#aca7 and no such length of time can be admitted between the death of ,christ at three o'clock and the piercing of his side1 for he had to be buried before sunset1 that is to say1 at the latest1 about #f p4m4 7#c7 ,hence others hold that ,christ's heart had broken1 and that the blood which had therefore flowed into the pericardium1 or sheath of the heart1 had become1 when extravasated1 rapidly dissolved into its constituent elements4 ,this view is held by some writers of great authority4 ,see ,dr4 ,stroud's ,treatise on the ,physical ,cause of the ,death of ,christ4 ,against it1 however1 we have the opinion of physiologists1 that the heart never breaks except in those in whom the organism has been long diseased2 and it is contrary to the common opinion that ,christ took or had a diseased body1 or any diseased organ4 7#d7 ,hence1 with ,corluy1 we think the most probable view is1 that the blood flowed naturally from a body only a short time dead1 the water miraculously4 ,certainly the fathers generally seem to see in this flow of blood and water a mystery1 something that was not ordinary or natural1 and many think that our ,evangelist himself1 in the next verse1 insists upon the truth of what he says1 as if it were something wholly unnatural and difficult to believe4 ,it may1 however1 be replied to this latter argument that he insists upon the truth of the facts1 not because anything miraculous and difficult to believe had taken place1 but because there was question of the fulfilment of two important ,messianic prophecies4 ,according to the fathers1 the flow of blood typified the ,sacrament of the ,blessed ,eucharist1 that of water1 the ,sacrament of ,baptism4 ,thus ,st4 ,cyril of ,alex43 8,lancea latus ejus perfodiunt1 unde cruor aqua mistus scaturiit1 quod ,eulogiae mysticae et baptismatis imago quaedam erat atque primitiae40 #ce4 ,et qui vidit1 testimonium #ce4 ,and he that saw it hath perhibuit3 et verum est given testimony3 and his testimonium eius4 ,et ille scit testimony is true4 ,and he quia vera dicit3 ut et vos knoweth that he saith true2 credatis4 that you also may believe4 #ce4 99,and he that saw99 7hath seen7 99it hath given testimony994 8,it0 is not represented in the original1 and ought not to stand in our ,english version1 as it seems to determine the reference to be merely to the sight of the flow of blood and water4 ,we take the object of the verb 8hath seen10 to be all that is stated in the two preceding verses2 namely1 that ,christ's legs were not broken1 that ,his side was pierced1 and that blood and water flowed4 ,that this is the meaning is proved by the next verse4 99,that you also may believe499 ,the sense is not that you also may believe that blood and water flowed1 or that ,christ really died2 but1 with ,beel42 ,bisp41 ,corl41 that you also1 as well as ,i1 may more firmly believe that ,jesus is the ,messias foretold by the prophets4 ,these words1 then1 express the full purpose that our ,evangelist had in view in testifying to the facts just stated4 7that7 may be taken to depend upon the three preceding clauses1 or upon the words immediately preceding3 8saith true40 #cf4 ,facta sunt enim haec1 ut #cf4 ,for these things were done scriptura impleretur3 ,os non that the scripture might be comminuetis ex eo4 fulfilled3 ,you shall not break a bone of him4 #cf4 99,for these things were done499 8,for0 establishes the connection1 and proves1 we think1 the view we hold4 ,it is as if the ,evangelist said3 these things happened1 and ,i insist upon their truth1 because they afford a strong argument why you should believe that ,jesus was the ,messias4 99,you shall not break a bone of him991 had reference in its literal sense 7,exod4 vii4 #df2 ,num4 ix4 #ab7 to the ,paschal lamb2 yet1 ,st4 ,john tells us here that the prophecy was fulfilled in ,christ4 ,hence we have here an invincible argument for the existence of a mystical sense in ,scripture4 #cg4 ,et iterum alia scriptura #cg4 ,and again another dicit3 ,videbunt in quem scripture saith3 ,they shall transfixerunt4 look on him whom they pierced4 #cg4 ,the quotation is from ,zach4 xii4 #aj1 according to the ,hebrew text1 except that1 perhaps1 the correct reading in ,zach4 is 8on me10 and not 8on him40 ,the passage in ,zach4 is ,messianic in its literal sense1 and the context shows that there is question of looking upon ,jesus in sorrow and regret for what had taken place4 ,we know from ,st4 ,luke that 8all the multitude returned 7from ,calvary7 striking their breasts0 7xxiii4 #dh74 #ch4 ,post haec autem rogavit #ch4 ,after these things ,joseph ,pilatum ,ioseph ab ,arimathaea of ,arimathea 7because he was a 7eo quod esset discipulus disciple of ,jesus1 but ,iesu1 occultus autem propter secretly for fear of the ,jews7 metum ,iudaeorum71 ut tolleret besought ,pilate that he might corpus ,iesu4 ,et permisit take away the body of ,jesus4 ,pilatus4 ,venit ergo1 et tulit ,and ,pilate gave leave4 ,he came corpus ,iesu4 therefore and took away the body of ,jesus4 #ch4 99,after these things499 ,we learn from ,,ss4 ,matthew and ,mark that when ,joseph approached ,pilate it was evening 7,matthew xxvii4 #eg2 ,mark xv4 #db74 ,joseph was 8a rich man0 7,matthew xxvii4 #eg71 8a noble counsellor0 7,mark xv4 #dc71 that is a member of the ,sanhedrim1 8a good and a just man0 7,luke xxiii4 #ej74 99,arimathea499 ,opinion is divided as to whether this was ,rama in the tribe of ,benjamin 7,matt4 ii4 #ah71 or ,rama 7,ramathaimsophim7 in the tribe of ,ephraim 7#a ,kings i4 #a74 ,the latter1 the birthplace of the ,prophet ,samuel1 is called ,ramatha in #a ,kings i4 #ai4 ,st4 ,luke calls ,arimathea 8a city of ,judea0 7,luke xxiii4 #ea74 ,st4 ,jerome 7,onom4 sacr41 #bnd ,ed41 p4 #agh7 identifies ,arimathea with ,remftis1 now ,rantieh1 on the plain ,north of ,lydda4 ,see ,smith's ,b4 ,d4 sub voc4 99,secretly499 ,till now he had been a disciple in secret1 but after the death of ,christ both he and ,nicodemus boldly appeared in public as devoted friends of their dead ,master4 99,and ,pilate gave leave499 ,permission was usually given to the friends of one who had been executed to bury his body4 ,sometimes1 indeed1 ,roman ,governors granted such permission only on receiving money from the friends 7,cic41 ,verr4 v4 #de71 but in the present instance ,pilate granted the privilege gratis 78,donavit corpus ,jesu10 ,mark xv4 #de74 ,we learn from ,st4 ,mark that ,pilate gave the body only after he had summoned the centurion and learned that ,jesus was dead 7,mark xv4 #dd1 #de74 99,he came therefore and took away the body of ,jesus499 ,we learn from ,st4 ,mark 7xv4 #df71 and ,st4 ,luke 7xxiii4 #ec71 that he 8took down0 the body of ,jesus1 either aiding in or directing the work4 ,hence he must have returned to the foot of the cross1 before the orders given to the soldiers 7verses #ca1 #cb7 were fully carried out4 ,if we suppose ,joseph to have come soon after the ,jews 7verse #ca7 to ,pilate1 the governor1 before granting his request1 would naturally wish to be certain that ,jesus was dead1 and would therefore summon the centurion and make inquiry 7,mark xv4 #dd1 #de72 then ,joseph1 returning from wherever ,pilate was at the time1 arrived before the body of our ,lord had been taken down by the soldiers4 #ci4 ,venit autem et ,nicodemus1 #ci4 ,and ,nicodemus also came1 qui venerat ad ,iesum nocte he who at first came to ,jesus primum1 ferens mixturam by night1 bringing a mixture myrrhae et alos1 quasi libras of myrrh and aloes1 about an centum4 hundred pound weight4 #ci4 99,he who at first came to ,jesus by night499 ,the reference is to the visit recorded above in iii4 #a1 ff4 ,st4 ,john alone makes mention of ,nicodemus on this occasion4 ,the phrase 8at first0 may imply that ,nicodemus visited ,christ on other occasions1 or it may indicate merely the beginning of ,christ's ministry4 ,the present public act of reverence in the light of day1 beside a crowded city1 is thrown into relief by contrast with the timid visit then paid 8by night40 99,bringing a mixture of myrrh and aloes1 about an hundred pound weight499 8,the compound was made of the gum of the myrrh tree1 and a powder of the fragrant aloe wood4 ,the amount of the preparation 7#8about a hundred pound weight1' that is1 a hundred ,roman pounds of nearly twelve ounces7 has caused some needless difficulty4 ,the intention of ,nicodemus was1 without doubt1 to cover the body completely with the mass of aromatics4 ,comp4 #b1 ,chro4 7,paralip47 xvi4 #ad3 for this purpose the quantity was not excessive as a costly gift of devotion40 7,westc4 in ,the ,speaker's ,commentary47 #dj4 ,acceperunt ergo corpus #dj4 ,they took therefore the ,iesu1 et ligaverunt illud body of ,jesus1 and bound it in linteis cum aromatibus1 sicut linen cloths with the spices1 mos est ,iudaeis sepelire4 as the manner of the ,jews is to bury4 #dj4 99,and bound it in linen cloths99 774 ,they bound the body in swathes of linen cloth covered with layers of the aromatic mixture4 ,the ,synoptists speak only of 8a linen cloth0 77 in which the body was 8wrapped40 ,we may naturally suppose that the body when embalmed was wrapped in a large linen cloth4 99,a new sepulchre1 wherein no man yet had been laid499 ,we learn from ,st4 ,matthew 7xxvii4 #fj71 that the sepulchre belonged to ,joseph1 and from all the ,synoptists that it was hewn out of a rock1 and therefore artificial4 ,as no other body had been buried in the sepulchre1 there could be no possible doubt that the body that rose was that of our ,lord4 #da4 ,erat autem1 in loco ubi #da4 ,now there was in the crucifixus est1 hortus1 et in place1 where he was crucified1 horto monumentum novum1 in quo a garden2 and in the garden a nondum quisquam positus erat4 new sepulchre1 wherein no man yet had been laid4 #db4 ,ibi ergo propter #db4 ,there therefore because of parasceven ,iudaeorum1 quia the parasceve of the ,jews they iuxta erat monumentum1 laid ,jesus1 because the posuerunt ,iesum4 sepulchre was nigh at hand4 #db4 99,because the sepulchre was nigh at hand499 ,it seems to be implied that if there had been more time1 some other sepulchre would have been chosen4 ,as it was1 because the ,sabbath was at hand they laid ,him in the tomb that was most convenient4 ,st4 ,john writing for the ,christians of ,asia ,minor1 speaks of 8the parasceve of the ,jews10 because when he wrote1 ,saturday was the ,parasceve of ,christians1 the day of rest having been already changed from ,saturday to ,sunday1 in honour of our ,blessed ,lord's resurrection4 7,see ,acts xx4 #g2 #a ,cor4 xvi4 #b47 ,,chapter ,,xx4 #aaj4 99,on ,easter ,sunday morning ,magdalen comes to the tomb1 and then runs to ,peter and ,john1 who also come to the tomb499 #aaag4 99,magdalen1 having followed ,peter and ,john back to the tomb1 sees first two angels1 and then ,jesus ,himself499 #ah4 99,then she announces to the disciples that ,jesus had appeared to her499 #aibc4 99,appearance of ,jesus to the disciples on ,easter ,sunday evening when he instituted the ,sacrament of ,penance499 #bd1 #be4 99,incredulity of ,thomas499 #bfbi4 99,appearance of ,jesus again on ,low ,sunday to ,thomas and the other disciples1 when ,thomas believes1 and confesses his faith499 #cj1 #ca4 99,incompleteness of this narrative regarding the miracles which ,christ wrought to prove his resurrection1 and statement of the object which ,st4 ,john had in view in recording what he has recorded499 ,st4 ,john's narrative regarding the visit of ,magdalen to the tomb on ,easter ,sunday morning is very simple1 when taken by itself4 ,she came to the tomb or1 at least1 started for it1 8when it was yet dark10 and then ran from the tomb to tell ,peter and ,john that the body of ,jesus had been removed 7xx4 #a1 #b74 ,but when we compare this account with those of the other ,evangelists several serious difficulties arise4 ,thus1 while ,st4 ,john says that ,magdalen 8cometh early1 when it was yet dark1 unto the sepulchre20 ,st4 ,matthew says that she and the other ,mary came to see the sepulchre 8in the end of the ,sabbath 7according to the ,vulgate3 #8,vespere ,sabbati'71 when it began to dawn towards the first day of the week0 7,matt4 xxviii4 #a74 ,and ,st4 ,mark creates still further difficulty when he says3 8,and when the ,sabbath was past1 ,mary ,magdalen1 and ,mary 7the mother7 of ,james1 and ,salome bought 7not brought2 ,vulg4 emerunt7 sweet spices1 that coming they might anoint ,jesus4 ,and very early in the morning1 the first day of the week1 they come to the sepulchre1 the sun being now risen0 7,mark xvi4 #ab74 ,thus1 while ,st4 ,matt4 represents ,magdalen as coming to the sepulchre in the end of the ,sabbath1 or as the still more difficult text of the ,vulgate has it3 8,vespere ,sabbati10 ,st4 ,mark represents her as coming on ,sunday morning1 when the sun was risen2 and ,st4 ,john1 as coming on the ,sunday morning when it was yet dark4 ,again1 while ,st4 ,john does not mention the appearance of any angel on the occasion of ,magdalen's first visit to the tomb 7,john xx4 #a71 ,st4 ,mark says that when the women entered the tomb 8they saw a young man sitting on the right side clothed with a white robe0 7,mark xvi4 #e72 and ,st4 ,luke1 that after the women entered the tomb1 and found not the body of the ,lord 8behold two men stood by them in shining apparel0 7,luke xxiv4 #d747acb7 ,various theories have been advanced to reconcile these different accounts4 ,maldonatus 7on ,matt4 xxviii4 #c7 undertakes1 with his usual great ability1 but1 we think1 without success1 to reconcile them in the hypothesis1 not merely that there was only one company of women1 but also that ,mary ,magdalen visited the tomb but once on the morning of the resurrection4 ,others1 while admitting that ,magdalen came twice to the tomb that morning1 as1 indeed1 seems to follow naturally from ,st4 ,john's account 7xx4 #baa71 hold that there was only one company of women1 and that all the ,evangelists speak of the same company4 ,others again hold that not only did ,magdalen come twice to the tomb1 but that at least two different companies of women visited the tomb that morning1 and that some ,evangelists refer to the visit of one company1 others to the visit of the other company4 ,thus ,patrizzi 7,de ,evang41 ,diss4 liii4 #e1 #f1 #g7 supposes ,,ss4 ,matt4 and ,mark to refer to the visit of one company1 ,,ss4 ,luke and ,john to the visit of a different company4 ,on the other hand ,dr4 ,walsh 7,harmony of the ,gosp4 ,narr471 ,cornely 7,introd4 ,,iii41 ,synops4 ,chron41 p4 #cja71 and ,greswell 7,harm4 of the ,gosp471 suppose ,st4 ,luke to refer to the visit of one company1 the other three ,evangelists to that of a different company4 ,the following seems to us the most satisfactory method of reconciling all the accounts4 ,very early on ,sunday morning1 8when it was yet dark0 7,john xx4 #a71 ,mary ,magdalen1 accompanied1 perhaps from the start1 by ,mary of ,cleophas1 set out from ,bethany1 where we suppose her to have spent the preceding day and night in the house of her brother ,lazarus4 ,to this same departure from ,bethany and to the same two women 7compare ,matt4 xxviii4 #a with xxvii4 #ef7 ,st4 ,matt4 refers3 8,and in the end of the ,sabbath1 when it began to dawn towards the first day of the week1 came ,mary ,magdalen and the other ,mary to see the sepulchre0 7,matt4 xxviii4 #a747acc7 ,proceeding on their way they were joined by ,salome and probably by others1 and arrived at the tomb1 8the sun being now risen0 7,mark xvi4 #b74 ,the journey from ,bethany was nearly three miles1 for ,bethany was nearly two miles east of ,jerusalem 7,john xi4 #ah71 and ,calvary was another mile westward from the eastern part of the city4 ,we may well suppose1 then1 that an hour and a half--the length of morning twilight at ,jerusalem about the season of the ,pasch 7,patriz4 ,diss4 liii4 #b7--was spent on the journey1 especially if1 as we may suppose1 there were delays on the way while the party was being joined by other women2 and hence1 though the start from ,bethany took place while it was still dark 7,john xx4 #a71 they did not arrive at the tomb till the sun had risen 7,mark xvi4 #b74 ,while these women were on their way1 ,christ rose and quitted the sealed tomb1 and after ,his resurrection an angel rolled away the stone and sat upon it1 in the sight of the guards 7,matt4 xxviii4 #bd74 ,the women on arriving saw the stone already rolled away 7,mark xvi4 #d2 ,john xx4 #a71 and ,magdalen probably ran and looked into the tomb4 ,not seeing the body of ,jesus1 she concluded it had been removed1 and ran to say so to the disciples 7,john xx4 #b74 ,her companions remained at the tomb and entered it1 and the angel mentioned by ,st4 ,matt4 7xxviii4 #e7 and ,st4 ,mark 7xvi4 #e7 appeared to them4 ,the women then left the tomb in fear and astonishment and great joy1 and ran to tell the disciples1 but through fear told no one on the way 7,mark xvi4 #h71 though their hearts were full of the wonderful and joyous event4 ,soon after their departure from the tomb1 ,peter and ,john arrived coming to see if what ,magdalen announced was true4 ,then ,peter and ,john departed1 and ,magdalen who had followed them to the tomb1 remained behind them1 and saw the two angels sitting 7,john xx4 #ab74 ,then ,jesus appeared to her 7,john xx4 #adag71 before he had appeared to anyone else1 as we learn from ,st4 ,mark3 8,but ,he rising early the first day of the week appeared first to ,mary ,magdalen out of whom he had cast seven devils0 7xvi4 #i747acd7 ,meantime the women1 ,magdalen's companions1 were on their way to the disciples1 and now ,jesus appeared to them 7,matt4 xxviii4 #i71 immediately after ,he had appeared to ,magdalen4 ,and now we have reconciled the accounts of ,,ss4 ,matthew1 ,mark1 and ,john regarding ,magdalen and her companions4 ,it remains to speak of ,st4 ,luke's account4 ,we believe that ,st4 ,luke speaks of a different company of women from that referred to by the other ,evangelists4 ,there is nothing improbable in supposing that more than one company of women came to the tomb on ,sunday morning4 ,as they had not been able to visit it on the ,sabbath1 a visit of several companies on ,sunday morning is just what might be expected4 ,but we are not obliged to depend merely on a priori reasoning4 ,for ,st4 ,luke's company prepared their spices on ,friday evening before the ,sabbath3 8and returning they prepared spices and ointments3 and on the ,sabbathday they rested according to the commandment0 7,luke xxiii4 #ef72 the other company1 after the ,sabbath1 when the first day of the ,jewish week had begun3 8and when the ,sabbath was past1 ,mary ,magdalen and ,mary the mother of ,james and ,salome bought sweet spices1 that coming they might anoint ,jesus40 7,mark xvi4 #a74 ,moreover1 the women of whom ,st4 ,luke speaks seem to have come to the tomb earlier than any other company1 for they came 7literally1 at the first dawn1 ,luke xxiv4 #a73 and we are not to conclude that they merely set out for the tomb at this early hour1 for they seem to have arrived at the tomb before the sun was risen3 see ,luke xxiv4 #bb3 4 ,again1 the natural inference from ,luke xxiv4 #iab1 #bbbd is that the women he mentions had returned from the tomb and announced ,christ's resurrection before ,peter and ,john went to the tomb4 ,we are disposed to hold with ,patrizzi 7,lib4 iii41 ,diss4 liii4 #d7 that ,st4 ,luke xxiv4 #aj is a summary account of all the announcements made by the various women to the different followers of ,christ that morning2 and hence all the women there referred to need not be supposed to have gone to the disciples before ,peter and ,john went to the tomb4 ,but we think that ,luke xxiv4 #bbbd1 compared with ,luke xxiv4 #ab1 proves that others besides ,magdalen had come to the disciples from the tomb before ,peter and ,john went thither4 8,yea1 and certain women also of our company affrighted us1 who before it was light 77 were at the sepulchre4 ,and not finding his body1 came1 saying that they had also seen a vision of angels1 who say that he is alive4 ,and some of our people went to the sepulchre3 and found it so as the women had said1 but him they found not0 7,luke xxiv4 #bbbd74 ,hence we hold that ,st4 ,luke's company of women started for the tomb at early dawn1 after ,magdalen had set out from ,bethany1 but as they probably spent the night in ,jerusalem1 they arrived before her1 saw the two angels standing 7,luke xxiv4 #d71 and then went to announce ,christ's resurrection to the disciples4 ,not long after the departure of this company1 ,magdalen and her companions arrived at the tomb1 and ,magdalen running from the tomb 7,john xx4 #b7 arrived at the house where ,peter and ,john were staying1 about the same time as ,st4 ,luke's company1 or perhaps a little later4 ,her announcement that the ,lord's body had been removed1 confirming to some extent the announcement of ,st4 ,luke's company that ,he had risen1 ,peter and ,john now ran to the tomb4 ,the events that followed have been already arranged above4 #a4 ,una autem sabbati1 ,maria #a4 ,and on the first day of the ,magdalene venit mane1 cum week1 ,mary ,magdalen cometh adhuc tenebrae essent1 ad early1 when it was yet dark monumentum2 et vidit lapidem unto the sepulchre3 and she sublatum a monumento4 saw the stone taken away from the sepulchre4 #a4 99,the first day of the week499 ,the ,vulgate reading 8una0 77 is a ,hebraism for prima2 and the week is called by the name of its principal day1 the ,sabbath4 ,comp4 ,luke xviii4 #bb4 99,and when it was yet dark499 ,she started from ,bethany while it was yet dark1 but she did not arrive at ,calvary till the sun was risen 7,mark xvi4 #b74 #b4 ,cucurrit ergo1 et venit ad #b4 ,she ran therefore1 and ,simonem ,petrum1 et ad alium cometh to ,simon ,peter1 and to discipulum quem amabat ,iesus1 the other disciple whom ,jesus et dicit illis3 ,tulerunt loved1 and saith to them3 ,they ,dominum de monumento1 et have taken away the ,lord out nescimus ubi posuerunt eum4 of the sepulchre1 and we know not where they have laid him4 #b4 ,it is likely that before running to tell the ,apostles that the body was removed1 ,magdalen had looked into the sepulchre and convinced herself it was not there4 99,and cometh to ,simon ,peter499 ,notwithstanding his fall on the preceding ,thursday night1 which can hardly have remained till now unknown to ,magdalen1 ,peter was still regarded as the leader of the disciples4 99,the other disciple whom ,jesus loved991 is our ,evangelist4 ,he and ,peter may have been staying in different places in the city4 ,our ,blessed ,lady was staying in the same house as ,st4 ,john 7xix4 #bg74 99,they have taken away the ,lord499 ,it is plain that the angels had not yet appeared to ,magdalen and told her that ,jesus was risen4 ,yet ,maldonatus supposes she had already seen the angels1 and learned that ,jesus was risen1 as recorded below in verses #aa1 #ab1 ff4 99,we know not499 ,these words show that ,magdalen had not come alone to the tomb4 #c4 ,exiit ergo ,petrus1 et ille #c4 ,peter therefore went out1 alius discipulus1 et venerunt and that other disciple1 and ad monumentum4 they came to the sepulchre4 #c4 99,and they came to the sepulchre499 ,the meaning is that they 8went towards0 7 7 the sepulchre4 #d4 ,currebant autem duo simul1 #d4 ,and they both ran together1 et ille alius discipulus and that other disciple did praecucurrit citius ,petro1 et outrun ,peter1 and came first venit primus ad monumentum4 to the sepulchre4 #d4 ,we have here the vivid touches of one of the two actors in the scene4 ,the incidents of that eventful morning must have remained for ever fresh in his memory4 ,st4 ,john being the younger man was able to run more quickly than ,peter4 #e4 ,et cum se inclinasset1 #e4 ,and when he stooped down1 vidit posita linteamina1 non he saw the linen cloths lying3 tamen introivit4 but yet he went not in4 #e4 ,it would appear from this1 as indeed we might expect1 that it was necessary to stoop in order to look into the sepulchre4 ,see also verse #aa and ,luke xxiv4 #ab4 ,having stooped and looked in1 ,st4 ,john saw 7seeth7 the linen swathes in which the body of our ,saviour had been bound 7xix4 #dj74 #f4 ,venit ergo ,simon ,petrus #f4 ,then cometh ,simon ,peter1 sequens eum1 et introivit in following him1 and went into monumentum1 et vidit the sepulchre1 and saw the linteamina posita4 linen cloths lying4 #f4 ,st4 ,john had arrived first at the tomb1 but 7deterred by some feeling of fear or awe7 he did not enter1 as he takes care to record4 ,then ,peter arrived less fleet but more brave1 and1 apparently1 without pausing to look in1 at once enters the tomb4 99,and saw 7seeth7499 ,in the original we have here the verb 1 denoting an intent and searching gaze1 as distinct from ,st4 ,john's simple look 77 described in the preceding verse4 #g4 ,et sudarium quod fuerat #g4 ,and the napkin that had super caput eius1 non cum been about his head1 not lying linteaminibus positum1 sed with the linen cloths1 but separatim involutum in unum apart1 wrapt up into one locum4 place4 #g4 99,and the napkin499 ,st4 ,peter's more searching examination discovered what had been unnoticed by ,st4 ,john4 ,the presence of the linen swathes1 and the napkin folded and laid apart1 are doubtless mentioned as proof that ,christ was truly risen4 ,had ,his body been simply taken away to some other tomb1 those taking it1 whether friends or enemies1 would not have gone to the useless trouble of removing the spicecovered bandages and the napkin4 ,and1 certainly1 if it had been hurriedly stolen1 such nice care would not have been taken to fold the napkin and place it apart4 ,so1 substantially1 ,st4 ,chrysostom on this verse4 #h4 ,tunc ergo introivit et ille #h4 ,then that other disciple discipulus qui venerat primus also went in1 who came first ad monumentum1 et vidit1 et to the sepulchre3 and he saw credidit3 and believed4 #h4 ,st4 ,john now followed ,peter into the cave4 99,and he saw and believed499 ,st4 ,augustine understands this to mean that ,john believed what ,magdalen had said 7verse #b71 namely that the body of ,jesus had been removed4 ,we prefer to understand that he believed what ,st4 ,luke's company of women had told him1 namely1 that ,jesus was risen from the dead2 for when our ,evangelist speaks of belief absolutely1 as here1 he usually means faith4 #i4 ,nondum enim sciebant #i4 ,for as yet they knew not scripturam1 quia oportebat eum the scripture1 that he must a mortuis resurgere4 rise again from the dead4 #i4 99,for as yet499 ,we take the meaning to be1 that as yet until now they knew not the ,scripture1 that it was necessary ,jesus should rise from the dead4 ,even now ,st4 ,peter 8went away1 wondering in himself at that which was come to pass0 7,luke xxiv4 #ab74 #aj4 ,abierunt ergo iterum #aj4 ,the disciples therefore discipuli ad semetipsos4 departed again to their home4 #aj4 99,the disciples therefore99--thinking that they could learn nothing more there--99departed again to their home994 #aa4 ,maria autem stabat ad #aa4 ,but ,mary stood at the monumentum foris1 plorans4 ,dum sepulchre without1 weeping4 ergo fleret1 inclinavit se1 et ,now as she was weeping1 she prospexit in monumentum3 stooped down1 and looked into the sepulchre4 #aa4 99,but ,mary stood at the sepulchre without1 weeping499 ,maldonatus holds that what is here recorded took place when ,magdalen came to the tomb 7verse #a71 but that ,st4 ,john hastening to tell of the coming of ,st4 ,peter and himself to the tomb1 inverts the order of events in his narrative4 ,but this is unnatural4 ,we take it that ,magdalen had followed ,peter and ,john back to the tomb1 and now remained behind them4 8,a stronger affection10 says ,st4 ,augustine1 8riveted to the spot one of a weaker nature40 #ab4 ,et vidit duos angelos in #ab4 ,and she saw two angels in albis1 sedentes1 unum ad white1 sitting1 one at the caput1 et unum ad pedes1 ubi head1 and one at the feet1 positum fuerat corpus ,iesu4 where the body of ,jesus had been laid4 #ab4 99,and she saw two angels499 ,the vision of angels now accorded to ,magdalen is not mentioned by any other ,evangelist4 #ac4 ,dicunt ei illi3 ,mulier1 #ac4 ,they say to her3 ,woman1 quid ploras8 ,dicit eis3 ,quia why weepest thou8 ,she saith to tulerunt ,dominum meum3 et them3 ,because they have taken nescio ubi posuerunt eum4 away my ,lord3 and ,i know not where they have laid him4 #ac4 ,magdalen's words here are the same as in verse #b1 except that 8my ,lord0 is substituted for 8,the ,lord10 and 8,i know not0 for 8we know not40 ,both her statement and her loss are now more personal4 #ad4 ,haec cum dixisset1 #ad4 ,when she had thus said1 conversa est retrorsum1 et she turned herself back1 and vidit ,iesum stantem3 et non saw ,jesus standing2 and she sciebat quia ,iesus est4 knew not that it was ,jesus4 #ad4 99,she turned herself back499 ,magdalen1 conscious1 perhaps1 of another presence1 or moved by the ecstatic gaze of the angels on ,jesus1 now turned round and saw ,him1 but did not recognise ,him4 ,probably1 as happened to the two disciples on the way to ,emmaus 7,luke xxiv4 #af71 her eyes were held that she should not know ,him4 #ae4 ,dicit ei ,iesus3 ,mulier1 #ae4 ,jesus saith to her3 ,woman1 quid ploras8 quem quaeris8 why weepest thou8 ,whom seekest ,illa existimans quia thou8 ,she thinking that it was hortulanus esset1 dicit ei3 the gardener1 saith to him3 ,domine1 si tu sustulisti eum1 ,sir1 if thou hast taken him dicito mihi ubi posuisti eum3 hence1 tell me where thou hast et ego eum tollam4 laid him3 and ,i will take him away4 #ae4 99,the gardener992 that is1 the man who had charge of ,joseph's garden1 in which our ,lord was buried4 ,the man's presence in the garden at that hour of the morning--about #g o'clock--naturally suggested the thought4 ,without answering his question1 ,magdalen replies3 99,sir1 if thou hast taken him hence499444 ,as if she imagined everyone to be filled like herself with only one thought1 she does not say who it is she is seeking4 99,and ,i will take him away499 ,to her love everything seemed possible1 nor does she pause to think whether she could carry the body1 nor whither she would bear it4 #af4 ,dicit ei ,iesus3 ,maria4 #af4 ,jesus saith to her3 ,mary4 ,conversa illa1 dicit ei3 ,she turning1 saith to him3 ,rabboni 7quod dicitur ,rabboni 7which is to say1 magister74 ,master74 #af4 ,our ,lord now calls her by her name1 and she at once recognises ,him4 99,she1 turning1 saith to him99 7very many authorities add 8in ,hebrew07 99,rabboni994 ,the word strictly means 8my ,master10 but the pronominal suffix1 just as in ,rabbi1 gradually became almost a part of the title4 ,the ,hebrew spoken by ,magdalen was of course ,syrochaldaic ,the corresponding word in pure ,hebrew would be ,rabban 774 #ag4 ,dicit ei ,iesus3 ,noli me #ag4 ,jesus saith to her3 ,do not tangere1 nondum enim ascendi touch me1 for ,i am not yet ad ,patrem meum1 vade autem ad ascended to my ,father3 but go fratres meos1 et dic eis3 to my brethren1 and say to ,ascendo ad ,patrem meum1 et them3 ,i ascend to my ,father ,patrem vestrum1 ,deum meum1 et and to your ,father1 to my ,god ,deum vestrum4 and your ,god4 #ag4 ,probably ,magdalen had prostrated herself at ,his feet1 and was clinging to them1 as did other women that morning 7,matt4 xxviii4 #i74 ,christ's words are variously explained4 ,the following view seems to be the most natural3 ,do not seek to cling to ,me1 to remain with ,me now 7 is often used not in the sense of touching1 but of clinging to1 hanging on by4 ,see ,lidd4 and ,scott72 you shall have other opportunities of satisfying your love1 since ,i am to remain with you for forty days1 and am not at once ascending to ,my ,father4 99,but go to ,my brethren and say to them499 ,for her consolation she is made the harbinger of ,christ's further exaltation4 99,to ,my ,father and to your ,father499 8,non ait ,patrem nostrum1 sed ,patrem meum et ,patrem vestrum4 ,aliter ergo meum1 aliter vestrum3 natura meum1 gratia vestrum4 ,neque dixit ,deum nostrum1 sed ,deum meum1 sub quo ego homo2 et ,deum vestrum1 inter quos et ipsum mediator sum0 7,st4 ,aug4 on ,st4 ,john ,tr4 #aba47 #ah4 ,venit ,maria ,magdalene #ah4 ,mary ,magdalen cometh and annuntians discipulis3 ,quia telleth the disciples3 ,i have vidi ,dominum1 et haec dixit seen the ,lord1 and these mihi4 things he said to me4 #ah4 ,magdalen went and announced to the disciples that she had seen the ,lord2 but1 as ,st4 ,mark1 xvi4 #aa1 tells us1 they did not believe her4 #ai4 ,cum ergo sero esset die #ai4 ,now when it was late that illo1 uno sabbatorum1 et fores same day1 the first of the essen clausae1 ubi erant week1 and the doors were shut1 discipuli congregati propter where the disciples were metum ,iudaeorum3 venit ,iesus1 gathered together for fear of et stetit in medio1 et dixit the ,jews1 ,jesus came and stood eis3 ,pax vobis4 in the midst1 and said to them3 ,peace be to you4 #ai4 99,now when it was late that same day499 ,jesus now appears to the ten ,apostles on ,easter ,sunday evening4 ,before this1 and after the appearance to ,magdalen1 ,he had appeared to the women returning from the tomb 7,matthew xxviii4 #i72 then to ,peter 7,luke xxiv4 #cd72 then1 towards evening1 to the two disciples on the way to ,emmaus 7,luke xxiv4 #ac1 #ca72 so that the apparition to the apostles on ,easter ,sunday evening was the fifth apparition of ,jesus on that day1 mentioned in the ,gospels4 ,he passed through the closed doors in virtue of the property of subtility which ,his glorified body possessed1 and saluted the ,apostles 8and those who were with them0 7,luke xxiv4 #cccf7 with the usual ,jewish salutation4 ,from a comparison of ,st4 ,luke 7xxiv4 #cccf71 we know that the disciples who had returned from ,emmaus were present when our ,lord appeared on the occasion here mentioned by ,st4 ,john4 ,now1 ,emmaus was sixty stadia 7about seven ,english miles7 from ,jerusalem 7,luke xxiv4 #ac71 and the two disciples did not reach ,emmaus till it was 8towards evening10 and the day was 8far spent0 7,luke xxiv4 #bi74 ,hence though they tarried only a short time in ,emmaus 7,luke xxiv4 #cc71 they can hardly have returned much before dark4 ,indeed it may have been after dark1 and in that case the words 8when it was late that same day0 would prove that our ,evangelist speaks here1 not according to the ,jewish method of counting the day from evening to evening1 but according to the ,greek method of counting1 as we do1 from midnight to midnight4 #bj4 ,et cum hoc dixisset1 #bj4 ,and when he had said this1 ostendit eis manus et latus4 he shewed them his hands1 and ,gavisi sunt ergo discipuli1 his side4 ,the disciples viso ,domino4 therefore were glad1 when they saw the ,lord4 #bj4 ,then to convince them that it was not a spirit they saw 7see ,luke xxiv4 #cg71 ,he showed them 7the wounds in7 ,his hands1 and feet 7,luke xxiv4 #ci71 and side1 and said to them1 as ,st4 ,luke tells us3 8,handle and see1 for a spirit hath not flesh and bones as you see me to have0 7,luke xxiv4 #ci74 ,from these words it is plain that ,christ's glorified body1 though it had passed through the closed doors1 was yet capable of being touched and handled47#ace7 ,when ,he had partaken of food in presence of the disciples 7,luke xxiv4 #db1 #dc71 and dispelled all their doubts as to the reality of ,his body1 then1 as ,st4 ,john tells us here1 they were glad4 #ba4 ,dixit ergo eis iterum3 ,pax #ba4 ,he said therefore to them vobis4 ,sicut misit me ,pater1 again3 ,peace be to you4 ,as the et ego mitto vos4 ,father hath sent me1 ,i also send you4 #ba4 ,when fear had been dispelled and doubt overcome1 ,he saluted them again with the usual salutation1 and proceeded to confer upon them the power of forgiving sins4 99,as the ,father hath sent me991 with ,divine authority for the salvation of mankind1 so with the same authority and for the same purpose1 ,i1 who have equal authority with the ,father1 send you4 #bb4 ,haec cum dixisset1 #bb4 ,when he had said this1 he insufflavit3 et dixit eis3 breathed on them2 and he said ,accipite ,spiritum sanctum3 to them3 ,receive ye the ,holy ,ghost3 #bb4 99,he breathed on them499 ,he breathed upon the ,apostles 7probably with one breath upon all7 to signify what ,his words expressed1 that ,he was giving them the ,holy ,ghost4 ,already1 indeed1 the ,holy ,ghost was in their souls1 but ,he was now given to them more fully in ,his grace1 and in the new power which they received of forgiving sins4 ,this power of forgiving sins is common to the three ,divine ,persons1 but is here attributed to the ,holy ,ghost1 like all other things pertaining to our sanctification4 ,though the ,apostles already had the ,holy ,ghost in their souls and though ,he was given to them more fully now1 yet ,he was still to be given in a visible and fuller manner on the day of ,pentecost4 ,it is important to note that the power of forgiving sins here evidently attributed to the ,holy ,ghost proves ,him to be ,god1 for only ,god1 who is offended by sin1 can give authority and power to forgive it4 #bc4 ,quorum remiseritis #bc4 ,whose sins you shall peccata1 remittuntur eis3 et forgive1 they are forgiven quorum retinueritis1 retenta them3 and whose sins you sunt4 shall retain1 they are retained4 #bc4 ,the ,council of ,trent has defined that there is question here of the remission of sins in the ,sacrament of ,penance47#acf7 ,as the ,council points out1 the ,church always understood the words in this sense1 and the natural meaning of the words signifies that the sins are to be remitted or retained by a judicial sentence of the persons here addressed4 ,for the words are3 ,if you remit the sins of some 7,greek1 71 that is if you decide to remit the sins of some1 and to retain the sins of others1 c4 ,since there is question of a judicial sentence1 and since judgment can be passed only upon subjects1 it follows that there can be question here only of sins committed after ,baptism4 ,upon the words of this text note--7#a7 ,that the persons to whom this wondrous power is given are to forgive 7remiseritis7 sins1 not merely to declare them forgiven by ,god4 7#b7 ,that there is no restriction as to the sins that may be forgiven2 so that there is no such thing as an irremissible sin1 if only the minister can decide that the penitent is worthy to receive the ,sacrament1 and the penitent have the proper dispositions4 7#c7 ,that instead of the present tense 7remittuntur eis7 which stands in the first member7#acg71 we have the perfect 7retenta sunt7 in the second member1 implying that the sins remain as they were4 7#d7 ,that in the second member the words are not3 ,whose sins you shall not forgive1 but whose sins you shall retain2 implying1 in the minister1 a positive judgment adverse to the penitent4 ,for other questions arising out of this text1 consult works on ,dogmatic ,theology4 ,it appears from ,st4 ,luke1 xxiv4 #cc1 that there were other persons than the ,apostles present1 when these words were spoken and this power to forgive sins conferred4 ,it may be that ,christ made it clear that this power was given only to the ,apostles and their successors1 the bishops and priests of the ,catholic ,church2 but1 at all events1 the tradition of the ,catholic ,church1 with which the ,holy ,ghost remains to teach her all truth 7,john xvi4 #ac71 has decided that the power was given only to these4 ,whether the power of forgiving sins was on this occasion given to ,thomas1 who was absent1 is disputed4 ,some1 as ,mald41 hold that it was1 and appeal to the case mentioned in ,numb4 xi4 #bf1 when the spirit of prophecy was given to ,eldad and ,medad1 though they were absent4 ,others1 as ,toletus1 and ,a ,lap41 hold that it was not1 as ,thomas was now incredulous1 but that it was given on the following ,sunday1 when ,jesus appeared to ,thomas and converted him4 #bd4 ,thomas autem unus ex #bd4 ,now ,thomas1 one of the duodecim1 qui dicitur ,didymus1 twelve1 who is called ,didymus1 non erat cum eis quando venit was not with them when ,jesus ,iesus4 came4 #bd4 99,thomas499 ,see above on xi4 #af4 99,one of the twelve99 8,he says one of the twelve1 although the ,apostolic ,college was now reduced to eleven1 because #8twelve' was the original number1 just as in the case of the #8,decemvirs1' they would be thus termed1 although only nine out of the ten were present on a particular occasion0 7,m',ev474 #be4 ,dixerunt ergo ei alii #be4 ,the other disciples discipuli3 ,vidimus ,dominum4 therefore said to him3 ,we have ,ille autem dixit eis3 ,nisi seen the ,lord4 ,but he said to videro in manibus eius fixuram them3 ,except ,i shall see in clavorum1 et mittam digitum his hands the print of the meum in locum clavorum1 et nails1 and put my finger into mittam manum meum in latus the place of the nails1 and eius1 non credam4 put my my hand into his side1 ,i will not believe4 #be4 ,the reply of ,thomas shows how he had dwelt on each terrible detail of the ,passion4 ,the other ,apostles may have told him how ,christ had pointed to ,his hands and feet1 and invited them to 8handle and see0 that it was ,he ,himself4 7,luke xxiv4 #bi1 #cj74 ,if so1 the language of ,thomas would naturally be shaped in accordance with what they told him4 #bf4 ,et post dies octo1 iterum #bf4 ,and after eight days1 erant discipuli eius intus3 et again his disciples were ,thomas cum eis4 ,venit ,iesus1 within1 and ,thomas with them4 ianuis clausis1 et stetit in ,jesus cometh1 the doors being medio1 et dixit3 ,pax vobis4 shut1 and stood in the midst1 and said3 ,peace be to you4 #bf4 99,and after eight days991 that is to say1 on ,low ,sunday1 ,christ again appeared to the ,apostles1 ,thomas being present2 and this was ,his sixth appearance4 ,thomas1 though still without faith1 had remained in the company of the ,apostles4 #bg4 ,deinde dicit ,thomae3 ,infer #bg4 ,then he said to ,thomas3 digitum tuum huc1 et vide put in thy finger hither1 and manus meas1 et affer manum see my hands1 and bring hither tuam1 et mitte in latus meum3 thy hand and put it into my et noli esse incredulus1 sed side2 and be not faithless1 fidelis4 but believing4 #bg4 ,we may here admire our ,lord's tender and touching mercy in condescending to such pains to dispel the unbelief of ,thomas4 ,the language used is such as to prove to the ,apostle that ,jesus knew the very words in which he had questioned the resurrection4 #bh4 ,respondit ,thomas1 et dixit #bh4 ,thomas answered1 and said ei3 ,dominus meus et ,deus meus4 to him3 ,my ,lord1 and my ,god4 #bh4 99,my ,lord1 and my ,god99 7 74 ,as often in the ,new ,testament 7,mark ix4 #be2 ,luke viii4 #ed2 ,john viii4 #aj71 the nominative is here used for the vocative 7see ,beel41 ,gr4 ,gram41 #bi1 ,adnot4 #a74 ,for the ,evangelist expressly states that ,thomas addressed ,christ4 ,it is absurd then to contend1 as the ,socinians and ,paul of ,heidelberg did1 that these words are simply an exclamation1 meaning3 ,o ,jehovah6 ,for1 besides the fact that ,christ is addressed1 the ,jews were not in the habit of using any such exclamation4 ,the second council of ,constant41 cap4 #ab1 condemned those who1 following the teaching of ,theodore of ,mopsuestia1 said3 8,haec verba a ,thoma non dicta fuisse de ,christo1 sed miraculo resurrectionis perculsum1 ,thomam laudasse ,deum qui ,christum resuscitasset40 ,thomas's words1 then1 are a confession of faith1 as our ,lord's words in the next verse prove1 and of faith in ,christ's humanity and ,divinity4 ,in confessing ,jesus to be his ,lord1 ,thomas acknowledges ,him to be 8the master0 who had been crucified2 while1 in the remaining words1 he clearly confesses ,christ's ,divinity4 ,and so our ,evangelist1 ever mindful of his object in writing this ,gospel1 records this splendid testimony to the humanity and ,divinity of ,jesus ,christ1 and our ,lord's approval thereof4 #bi4 ,dixit ei ,iesus3 ,quia #bi4 ,jesus saith to him3 vidisti me ,thoma1 credidisti3 ,because thou hast seen me1 beati qui non viderunt et ,thomas1 thou hast believed3 crediderunt4 blessed are they that have not seen1 and have believed4 #bi4 99,because thou hast seen ,me1 ,thomas thou hast believed499 8,aliud vidit1 et aliud credidit4 ,vidit hominem et cicatrices1 et ex hoc credidit divinitatem resurgentis0 7,st4 ,thomas ,aquin74 99,blessed are they that have not seen1 and have believed499 ,rather3 8,blessed are they that saw not 771 and believed40 ,the aorist seems to point to something that had already taken place during the preceding week4 ,some had believed who had merely heard from the ,apostles or the pious women that ,jesus was risen1 and their faith was more prompt and praiseworthy than that of ,thomas4 #cj4 ,multa quidem et alia signa #cj4 ,many other signs also did fecit ,iesus in conspectu ,jesus in the sight of his discipulorum suorum1 quae non disciples1 which are not sunt scripta in libro hoc4 written in this book4 #cj4 99,many other signs499 ,we understand not of the various other miracles of ,christ's mortal and risen life1 but of the other proofs 71 literally signs7 of ,his resurrection and ,divinity1 which he afforded during ,his risen life4 ,for1 the miracles of ,his mortal life were wrought in the sight of all the people2 but the proofs of ,his resurrection were given only 8in the sight of ,his disciples40 ,so ,mald41 ,tol41 ,corn41 c4 #ca4 ,haec autem scripta sunt ut #ca4 ,but these are written that credatis quia ,iesus est you may believe that ,jesus is ,christus ,filius ,dei3 et ut the ,christ the ,son of ,god2 and credentes1 vitam habeatis in that believing you may have nomine eius4 life in his name4 #ca4 ,but what is here written in evidence of ,his resurrection is written in order that you may believe that ,jesus is the ,messias 7 71 the ,son of ,god2 and that believing you may have life1 the life of grace here1 and of glory hereafter1 through ,his name2 that is1 through faith in ,him4 ,,chapter ,,xxi4 #aad4 99,appearance of ,jesus to the disciples at the ,sea of ,galilee2 the miraculous draught of fish1 after which ,st4 ,john first recognises ,jesus1 and ,st4 ,peter leaps from the boat into the water to come to ,him4 ,the breakfast miraculously prepared for the disciples by ,jesus499 #aeag4 99,peter's triple confession of his love for his master2 he is constituted by ,jesus visible head of the whole ,church499 #ahai4 99,jesus predicts the manner of ,peter's death1 as ,st4 ,john explains499 #bjbc4 99,he reproves ,peter's curiosity regarding the end in store for ,st4 ,john499 #bdbe4 99,the conclusion499 ,the authenticity of this last chapter of our ,gospel has been questioned 7see ,introd4 v471 and it has been contended that the chapter was not written by ,st4 ,john1 but by some disciple or disciples of his after his death4 ,even among those who admit its authenticity1 some have held that it was not written at the same time as the rest of the ,gospel1 but at a later period1 and added on as an appendix47#ach7 ,both those who deny the authenticity of the chapter1 and those who hold it to be an authentic appendix1 written at a later date1 argue from the last two verses of chapter xx41 which1 they say1 prove that ,st4 ,john intended to conclude at that point4 ,in addition to this1 those who deny the authenticity1 contend that the style of this chapter is so different from that of the rest of the ,gospel as to compel the belief that both cannot possibly be the work of the same hand4 ,we may begin by remarking that no ,catholic is free to doubt the inspiration of the chapter1 so that whoever wrote it must have been inspired4 ,this follows from the decree of ,trent1 which defined the entire books of the ,vulgate with all their parts 7and this is certainly a part1 not merely a 8particula0 of this ,gospel7 to be canonical ,scripture4 ,see above on iv4 #c1 #d4 ,hence1 the only questions remaining are3 7a7 whether ,st4 ,john or some other inspired writer wrote the chapter2 and 7b7 in case ,st4 ,john wrote it1 whether he wrote it at the same time as the rest of the ,gospel1 or later1 and as an appendix4 ,with ,catholic commentators generally1 we hold that the chapter was written by ,st4 ,john and at the same time as the rest of the ,gospel4 ,for1 since it is read in all the ,,mss41 and quoted by all the fathers1 the natural inference is that it stood in the ,gospel from the beginning4 ,against this unanimous testimony of tradition1 the arguments for any other view have no weight4 ,for1 as to the argument drawn from the last two verses of chapter xx41 we have already1 with ,mald41 ,tol41 and ,cornely1 given the most probable explanation of those verses1 from which it appears that they were not intended as a conclusion of the whole ,gospel1 but only of that portion of it which deals with the proofs of ,his ,divinity afforded by ,christ to the ,apostles during ,his risen life47#aci7 ,as to the argument from the difference of style1 we confidently deny that any such difference exists4 ,kuinoel1 no mean judge on such a point1 and certainly not a prejudiced witness1 says3 8,omnino probari nequit1 scribendi genus1 in hoc capite1 si clausulam7#adj7 ejus exceperis1 diversum esse a scribendi genere1 quod in reliquo ,evangelio deprehenditur40 #a4 ,postea manifestavit se #a4 ,after this ,jesus shewed iterum ,iesus discipulis ad himself again to the disciples mare ,tiberiadis4 ,manifestavit at the sea of ,tiberias4 ,and he autem sic3 shewed himself after this manner4 #a4 99,after this499 ,how many days after ,low ,sunday 7xx4 #bf7 the events now to be recorded occurred1 we cannot determine4 ,in the meantime1 at all events1 the disciples had left ,jerusalem and gone to ,galilee 7,mat4 xxviii4 #af71 in obedience to the express desire of their ,divine ,master 7,mat4 xxviii4 #g2 ,mark xvi4 #g74 99,the sea of ,tiberias499 ,see above on vi4 i4 #b4 ,erant simul ,simon ,petrus1 #b4 ,there were together ,simon et ,thomas1 qui dicitur ,peter1 and ,thomas who is ,didymus1 et ,nathanael1 qui called ,didymus1 and ,nathanael erat a ,cana ,galilaeae1 et who was of ,cana in ,galilee1 filii ,zebedaei1 et alii ex and the sons of ,zebedee1 and discipulis eius duo4 two others of his disciples4 #b4 99,nathanael99 is most probably the same with ,bartholomew1 the ,apostle4 ,see above on i4 #de4 99,and two others of his disciples499 ,who they were we cannot tell4 ,had 8the sons of ,zebedee0 not been already named1 it would be quite in the style of our ,evangelist to refer to his brother ,james and himself in this way4 #c4 ,dicit eis ,simon ,petrus3 #c4 ,simon ,peter saith to them3 ,vado piscari1 ,dicunt ei3 ,i go a fishing4 ,they say to ,venimus et nos tecum4 ,et him3 ,we also come with thee4 exierunt1 et ascenderunt in ,and they went forth and navim3 et illa nocte nihil entered into the ship1 and prendiderunt4 that night they caught nothing4 #c4 ,as they had not yet begun to preach the ,gospel1 and thus to have a right to support from the faithful1 they had to provide themselves with the necessaries of life1 and so they 8go a fishing40 99,and they went forth99 from the house where they were1 99and entered into the ship99 7 71 which was there1 lent or hired for their use2 99and that night they caught nothing991 ,god having so arranged1 no doubt1 in order to make the miracle of the following morning more remarkable4 #d4 ,mane autem facto stetit #d4 ,but when the morning was ,iesus in littore3 non tamen come1 ,jesus stood on the cognoverunt discipuli quia shore3 yet the disciples knew ,iesus est4 not that it was ,jesus4 #d4 99,but when the morning was come499 ,the better supported ,greek reading 7 not 7 gives the meaning3 8,when the morning was breaking40 ,but even if this be the correct reading1 and the morning was only breaking1 still this fact by itself may not be the whole reason why the disciples failed to recognise ,jesus4 ,even when they had come close to him 7verse #ab71 they knew it was ,he1 rather because of what had happened than from the testimony of their eyes4 ,comp4 ,luke xxiv4 #af4 #e4 ,dixit ergo eis ,iesus3 ,pueri #e4 ,jesus therefore said to numquid pulmentarium habetis8 them3 ,children1 have you any ,responderunt ei3 ,non4 meat8 ,they answered him3 ,no4 #e4 ,jesus called to them from the shore3 8,have you any meat80 ,the ,revised ,version renders3 8,have you aught to eat80 ,the ,hellenistic ,greek word 771 which is here used1 meant primarily something that was eaten as relish with other food1 but it came to mean food generally1 and so the meaning here probably is3 8have you anything to eat80 ,see ,lidd4 and ,scott1 sub voce4 #f4 ,dicit eis3 mittite in #f4 ,he saith to them3 ,cast the dexteram navigii rete3 et net on the right side of the invenietis4 ,miserunt ergo3 et ship2 and you shall find4 ,they iam non valebant illud trahere cast therefore3 and now they prae multitudine piscium4 were not able to draw it for the multitude of fishes4 #f4 99,on the right side of the ship499 ,jesus directed them to the particular spot 7which ,john1 who was present1 is careful to record71 in order that they might not look upon the draught as a mere accident4 ,why they so readily obeyed one unknown to them1 we cannot say with certainty4 ,perhaps the minds of some of them reverted to another occasion1 in many respects similar to this 7,luke v4 #daj71 when1 after a night of fruitless toil1 their ,master1 then with them in ,his mortal flesh1 blessed their labours with a miraculous draught of fish in the morning4 ,and though they did not now know it was ,he that spoke to them1 yet we cannot help thinking1 especially when we remember how they were now come to ,galilee in expectation of ,his appearance to them1 that some of them must have suspected that perhaps it was ,he who now called to them from the shore4 99,to draw it991 i4e41 into the boat4 ,in verse #aa we are told that they 8drew0 it to land4 ,it will be noticed that a different word is used in verse #h of dragging the net after the boat4 #g4 ,dixit ergo discipulus ille #g4 ,that disciple therefore quem diligebat ,iesus1 ,petro3 whom ,jesus loved1 said to ,dominus est4 ,simon ,petrus cum ,peter3 ,it is the ,lord4 ,simon audisset quia ,dominus est1 ,peter1 when he heard that it tunica succinxit se 7erat enim was the ,lord1 girt his coat nudus7 et misit se in mare4 about him 7for he was naked7 and cast himself into the sea4 #g4 ,the beloved disciple infers from the miraculous draught that it is the ,lord who stands upon the shore4 99,simon ,peter99 7add 8therefore10 7 99when he heard that it was the ,lord1 girt his coat about him 7for he was naked7994 ,the virgin disciple was the first to recognise his master1 but ,peter as usual was the leader in action4 ,the 8coat0 was some garment usually worn over another 771 perhaps an outer and looser tunic1 which ,peter had laid aside while fishing4 ,as he was about to swim to his ,master1 and foresaw that his garments should necessarily be wet1 he probably thought it decorous to have some other garment on him besides the tightfitting inner tunic4 ,we suppose therefore that he was already clothed in the inner tunic4 ,he girded himself in order that the garment might not impede him when swimming4 ,the ,greek word1 which1 in our ,version1 is rendered 8naked10 is used not only of those who are entirely naked1 but also of those who are sparingly clad4 ,see ,matt4 xxv4 #cf2 ,acts xix4 #af2 #a ,kings xix4 #bd4 #h4 ,alii autem discipuli #h4 ,but the other disciples navigio venerunt 7non enim came in the ship 7for they longe erant a terra1 sed quasi were not far from the land1 cubitis ducentis71 trahentes but as it were two hundred rete piscium4 cubits7 dragging the net with fishes4 #h4 99,in the ship499 ,rather3 8in the boat0 7 74 ,it may be that the reference is to a small boat that was attached to the larger vessel 7 7 mentioned in verse #c4 ,as the cubit was eighteen inches1 the distance of the boat from the shore was #ajj yards4 #i4 ,ut ergo descenderunt in #i4 ,as soon then as they came terram1 viderunt prunas to land1 they saw hot coals positas1 et piscem lying1 and a fish laid superpositum1 et panem4 thereon1 and bread4 #i4 99,they saw hot coals lying499 ,in the circumstances1 the natural view is that the fire1 as well as the fish and bread1 was provided miraculously4 ,doubtless one of ,christ's objects in preparing this repast was to prove to ,his disciples that ,he could and would provide for the temporal as well as the spiritual necessities of ,his followers4 #aj4 ,dicit eis ,iesus3 ,afferte #aj4 ,jesus saith to them3 ,bring de piscibus1 quos prendidistis hither of the fishes which you nunc4 have now caught4 #aj4 ,there are various views as to why ,he said this4 ,some say because ,he wished them to cook some of the fish1 as what was on the fire was not enough for all4 ,but1 especially on account of the next verse1 we believe ,christ's object was to give the disciples an occasion of seeing at once the size and number of the fishes1 that so they might be the more impressed with the greatness of the miracle4 #aa4 ,ascendit ,simon ,petrus1 et #aa4 ,simon ,peter went up1 and traxit rete in terrain1 plenum drew the net to land1 full of magnis piscibus centum great fishes1 one hundred quinquaginta tribus4 ,et cum fiftythree4 ,and although tanti essent1 non est scissum there were so many1 the net rete4 was not broken4 #aa4 99,simon ,peter went up499 ,peter went aboard1 and drew the net to land4 ,the fact that the net was not broken is evidently mentioned as something extraordinary4 ,if this great draught was intended1 as doubtless it was 7see ,matthew iv4 #ai2 ,luke v4 #aj3 8,from henceforth thou shalt catch men071 to symbolize the success which was to attend the labours of the ,apostles in drawing men into the ,church1 we may note how fitting it was that ,peter led the way in going to fish 7verse #c71 and landed the net1 and brought the fish to his ,master on this occasion4 ,for it was he who first preached to the ,jews on the day of ,pentecost1 converting about three thousand 7,acts ii4 #adda71 and he1 too1 who opened the ,church to the ,gentiles 7,acts x4 #adh74 #ab4 ,dicit eis ,iesus3 ,venite1 #ab4 ,jesus saith to them3 ,come1 prendete4 ,et nemo audebat and dine4 ,and none of them who discumbentium interrogare eum3 were at meat1 durst ask him3 ,tu quis es8 scientes quia ,who art thou8 knowing that it ,dominus est4 was the ,lord4 #ab4 99,come1 and dine99 774 ,the primary meaning of the ,greek word used1 has reference to breakfast1 and since it was early morning 7verse #d71 that is the meaning here4 99,and none of them that were at meat durst ask him499 ,the best supported ,greek reading has3 8,and none of the disciples durst ask him40 ,the words that follow in this verse seem to imply that ,christ's appearance on this occasion was not that which was familiar to the disciples2 yet that because of the miracles they were convinced that it was ,he4 ,some1 as ,kuinoel1 think that 7durst7 is redundant4 #ac4 ,et venit ,iesus1 et accipit #ac4 ,and ,jesus cometh and panem1 et dat eis1 et piscem taketh bread1 and giveth them1 similiter4 and fish in like manner4 #ac4 ,their risen ,master is not merely their host1 but ,he condescends also to be their servant4 ,whether ,he ,himself ate with them1 as on another occasion 7,luke xxiv4 #dc71 we are not told4 99,and taketh bread99 7 74 ,the article points back to the bread mentioned in verse #i1 which ,christ ,himself had provided4 ,so1 too1 in the case of the fish 7 74 #ad4 ,hoc iam tertio #ad4 ,this is now the third time manifestatus est ,iesus that ,jesus was manifested to discipulis suis1 cum his disciples1 after he was resurrexisset a mortuis4 risen from the dead4 #ad4 99,this is now the third time991 c4 ,it was not ,his third appearance absolutely1 for our ,evangelist himself has already recorded three before this3 that to ,magdalen 7xx4 #adah71 that to the ten ,apostles on ,easter ,sunday 7xx4 #aibc71 and that to the eleven on ,low ,sunday 7xx4 #bf74 ,the meaning1 then1 appears to be1 that this was the third appearance to any considerable number of the disciples4 ,some1 as ,patrizzi1 suppose this appearance at the sea of ,galilee to have been absolutely the seventh1 after the resurrection1 mentioned in the ,gospels4 ,others make it the eighth1 and suppose the one upon the mountain of ,galilee 7,matt4 xxviii4 #af7 to have been the seventh4 ,we rather incline to the view that it was the seventh2 and1 perhaps1 at this seventh appearance ,jesus named to the ,apostles the mountain on which ,his eighth appearance would take place 7,matt4 xxviii4 #af74 ,for the other appearances of the ,lord during the forty days of ,his risen life1 see ,mark xvi4 #adbj2 ,acts i4 #di2 #a ,cor4 xv4 #eg4 #ae4 ,cum ergo prandissent1 #ae4 ,when therefore they had dicit ,simoni ,petro ,iesus3 dined1 ,jesus saith to ,simon ,simon ,ioannis1 diligis me plus ,peter3 ,simon son of ,john1 his8 ,dicit ei3 ,etiam ,domine1 lovest thou me more than tu scis quia amote4 ,dicit ei3 these8 ,he saith to him3 ,yea1 ,pasce agnos meos4 ,lord1 thou knowest that ,i love thee4 ,he saith to him3 ,feed my lambs4 #ae4 99,when1 therefore499 ,when they had breakfasted1 and were1 therefore1 free from distractions1 so that they could attend to what was said1 ,jesus addressed ,peter4 99,simon1 son of ,john99 7see above on i4 #db74 ,it was certainly not without a reason that ,jesus here addressed ,peter by his former name of ,simon4 ,though the ,apostle's name had been already changed into ,peter 7,mark iii4 #aj71 still he had not yet begun to be what that new name indicated1 the rock or foundation of the ,church1 its ,pope and supreme head on earth4 ,our ,lord was now about to confer that dignity upon him1 and the mention of his former name1 now that he was accustomed to the name of ,peter1 was calculated to remind him of the change of name1 and still more of the promised authority and preeminence 7,matt4 xvi4 #ag1 #ai71 which that change implied4 99,more than these499 ,it is supremely ridiculous to suppose1 as some ,protestants have done1 that ,christ merely meant to ask1 if ,peter loved ,him more than he loved these fish4 ,surely that would be but a poor proof of his love for his ,master6 ,it is equally improbable1 though not quite so absurd1 to suppose that ,christ meant3 ,lovest thou ,me more than thou lovest these companions of thine8 ,for ,peter knew and believed ,jesus to be ,god 7,matt4 xvi4 #af71 had declared before now his readiness to die with ,him 7,luke xxii4 #cc71 and on this very morning had proved the intensity of his love for his ,master by leaping from the boat and quitting the ,apostles to come to ,him4 ,surely1 then1 it is wholly improbable that ,christ merely meant to ask if ,peter loved ,him more than he loved his fellow,apostles4 ,the meaning1 then1 plainly is3 lovest thou ,me more than these love ,me8 ,peter replies1 humbly avoiding any comparison between his own love and that of his companions1 and appealing to ,jesus1 whom he knew to be the ,searcher of ,hearts1 in confirmation of the love that he avows3 99,yea1 ,lord1 thou knowest that ,i love thee994 ,it is worthy of note that the word which ,peter uses to express his love1 is not that which ,christ had just used in ,his question4 ,christ had asked3 ,lovest thou 77 ,me8 ,peter replies3 ,yea1 ,lord1 ,thou knowest that ,i love 77 ,thee4 ,many commentators think the distinction is not to be pressed1 but we cannot believe that ,peter changed the word without a reason1 especially as he does so again in his second reply 7verse #af71 and ,christ1 in ,his third question1 adopts the word that ,peter insists upon using4 ,whatever the distinction be1 it is lost in our ,english version2 but the reader will see that an effort is made to preserve it in the ,vulgate1 which in each case renders 1 by 8diligo10 and by 8amo40 ,we think that ,trench properly appreciates the difference between the two words4 8,on occasion10 he says1 8of that threefold ,lovest thou ,me10 which the risen ,lord addresses to ,peter1 ,he asks him first1 4 ,at that moment1 when all the pulses in the heart of the now penitent ,apostle are beating with an earnest affection towards his ,lord1 this word on that ,lord's lips sounds too cold2 not sufficiently expressing the warmth of his personal affection toward ,him4 ,besides the question itself1 which grieves and hurts ,peter 7verse #ag71 there is an additional pang in the form which the question takes1 sounding as though it were intended to put him at a comparative distance from his ,lord1 and to keep him there2 or at least as not permitting him to approach so near to ,him as he fain would4 ,he1 therefore1 in his answer substitutes for it the word of a more personal love1 7verse #ae74 ,when ,christ repeats the question in the same words as at the first1 ,peter in his reply again substitutes his for the of his ,lord 7verse #af74 ,and now at length he has conquered2 for when for the third time his ,master puts the question to him1 ,he does it with the word which ,peter feels will alone express all that is in his heart1 and instead of the twicerepeated 1 ,his word is 1 now 7verse #ag74 7,trench1 ,syn4 of the ,new ,testament1 pp4 #dh1 #di747ada7 #af4 ,dicit ei iterum3 ,simon #af4 ,he saith to him again3 ,ioannis1 diligis me8 ,ait illi3 ,simon son of ,john1 lovest ,etiam1 ,domine1 tu scis quia thou me8 ,he saith to him3 ,yea amo te4 ,dicit ei3 ,pasce agnos ,lord1 thou knowest that ,i love meos4 thee4 ,he saith to him3 ,feed my lambs4 #af4 ,in the second question our ,lord drops the comparison between ,peter's love and that of the other ,apostles1 and1 according to the ,greek text1 uses different words in giving ,peter his commission4 ,before1 it was3 ,feed ,my lambs 7 73 now it is3 ,tend 7or rule7 ,my sheep 7 74 ,among ,uncial ,,mss41 ,b and ,c read 7little sheep7 here4 ,but ,a1 ,d1 ,x1 and nearly all others read 2 and while the ,vulg4 7agnos7 favours the former1 the ,vetus ,itala 7oves7 supports the latter4 ,it is difficult1 then1 to decide between the two readings4 ,whether ,christ intended to signify one portion of ,his ,church by the lambs1 the remaining portion by the sheep1 or merely used two different terms to indicate1 in each case1 the whole flock1 matters little as to the sense of the passage2 for in either case the whole flock of ,christ is committed to ,peter's care4 #ag4 ,dicit ei tertio3 ,simon #ag4 ,he said to him the third ,ioannis1 amas me8 ,contristatus time3 ,simon son of ,john1 est ,petrus1 quia dixit ei lovest thou me8 ,peter was tertio1 ,amas me8 et dixit ei3 grieved1 because he had said ,domine1 tu omnia nosti3 tu to him the third time1 ,lovest scis quia amo te4 ,dixit ei3 thou me8 ,and he said to him3 ,pasce oves meas4 ,lord1 thou knowest all things3 thou knowest that ,i love thee4 ,he said to him3 ,feed my sheep4 #ag4 ,again1 a third time1 ,jesus puts the question1 but now changing ,his word to the stronger word of ,peter's choice4 ,this threefold repetition of the question1 provoking the threefold confession of ,peter's love1 was probably intended1 not only to make amends for ,peter's threefold denial1 but also to indicate the solemn importance of the trust that was now committed to him4 ,peter was grieved at the repetition of the question1 because it seemed as if his ,lord suspected the sincerity of his love1 or1 perhaps1 he feared that the repeated questioning foreboded another fall4 99,he said to him3 ,feed my sheep499 ,here1 too1 as in the preceding verse it is doubtful whether 8little sheep0 or 8sheep0 is the true reading4 ,in favour of the former we have here not only ,b and ,c but also ,a4 ,on the other hand1 the ,vulgate in this verse 7oves7 supports the latter4 ,the diminutive1 as a term of endearment1 would not be out of place in this verse or the preceding4 ,the ,vatican ,council has interpreted this passage1 verses #aeag1 of the bestowal of the primacy on ,peter--a primacy not merely of honour1 but also of jurisdiction--so that no ,catholic is free to interpret the passage in any sense other than this4 8,docemus itaque et declaramus1 ,juxta ,evangelii testimonia primatum jurisdictionis in universam ,dei ,ecclesiam immediate et directe beato ,petro ,apostolo promissum atque collatum a ,christo ,domino fuisse4444 ,atque uni ,simoni ,petro contulit ,jesus post suam resurrectionem summi pastoris et rectoris jurisdictionem in totum suum ovile1 dicendo3 ,pasce agnos meos3 ,pasce oves meas0 7,decr4 ,vat41 cap4 #a1 ,de ,apost4 ,prim4 ,instit47 ,and1 indeed1 the passage cannot reasonably be interpreted in any other sense4 ,for ,peter alone is addressed1 and his love for his master singled out for comparison with that of his companions1 to show that to him individually1 and not to them with him1 the commission here given was entrusted4 ,what that commission was the ,vatican ,council tells us in the passage already quoted1 and the words of ,christ prove4 ,peter was appointed to feed the whole flock of ,christ1 to rule it as a shepherd rules his sheep4 ,now1 the shepherd not merely feeds his sheep1 but he directs and controls them1 tends them1 guards them from harm 7see above on x4 #a71 and in various other ways promotes their good4 8,wherefore the primacy conferred upon ,peter in this metaphor is an ordinary7#adb71 immediate7#adc71 universal1 supreme1 power to teach men the doctrine of ,christ1 to furnish them with the pastures of salvation1 through the ,sacraments1 evangelical counsels1 c42 to make laws by which the sheep may be directed to the eternal pastures2 to appoint subordinate pastors2 to secure that the laws be observed2 to punish disobedient sheep1 and to bring back erring sheep to the fold4 ,it is1 therefore1 the fullest power of ,episcopal jurisdiction4 ,wherefore ,st4 ,peter himself 7#a ,peter ii4 #be7 calls ,christ #8the shepherd and bishop of souls' 0 7,corl474 ,this wonderful power1 then1 which as visible head of the ,church1 and in behalf of its invisible ,head ,jesus ,christ1 ,peter was to exercise through himself and his successors over all the flock of ,christ1 whether bishops1 priests1 or people1 was given to him on the shore of the sea of ,galilee1 on the present occasion4 #ah4 ,amen1 amen dico tibi3 cum #ah4 ,amen1 amen1 ,i say to thee3 esses iunior1 cingebas te1 et when thou wast younger1 thou ambulabas ubi volebas3 cum didst gird thyself1 and didst autem senueris1 extendes manus walk where thou wouldst4 ,but tuas1 et alius te cinget1 et when thou shalt be old1 thou ducet quo tu non vis4 shalt stretch forth thy hands1 and another shall gird thee1 and lead thee whither thou wouldst not4 #ah4 ,we are told by ,st4 ,john in the following verse that1 in the words recorded in this1 ,christ signified by what kind 77 of death ,peter should glorify ,god4 ,why the ,lord chose this particular time1 immediately after he had appointed ,peter supreme head of the ,church1 to foretell for the ,apostle a martyr's death by crucifixion1 we cannot say with certainty4 ,probably it was to console ,peter1 now grieved by the thricerepeated question1 and to assure him that1 though he had denied his ,lord and had just now been closely questioned as to his love1 yet his final perseverance was secure4 99,when thou wast younger991 opposed here to3 8,when thou shalt be old10 probably includes ,peter's life up to the time to which the prediction refers4 ,it is as if ,christ had said3 ,whilst thou art young2 for as ,kuinoel on this verse says3 8,praeterita de re praesente in oraculis adhibentur40 ,at all events1 ,peter was still young in the sense of the word here1 for we know from verse #g that on this very morning he had girded himself4 99,thou didst gird thyself991 c4 ,the meaning is3 ,throughout your life1 as on this morning before you swam to ,me1 you gird yourself when you will to do what you will1 and go where you will2 but the day shall come when your hands shall no longer be free to gird yourself1 but you shall stretch them forth to have them bound to the transverse beam of a cross17#add7 and another shall gird you 7with a cloth round your loins71 and shall lead you away to death--to death1 from which human nature naturally recoils4 #ai4 ,hoc autem dixit1 #ai4 ,and this he said1 significans qua morte signifying by what death he clarificaturus esset ,deum4 ,et should glorify ,god4 ,and when cum hoc dixisset1 dicit ei3 he had said this1 he saith to ,sequere me4 him3 ,follow me4 #ai4 99,and this he said1 signifying by what death he should glorify ,god499 ,when ,st4 ,john wrote this1 ,st4 ,peter's death had thrown light on ,christ's words1 if1 indeed1 our ,evangelist did not understand their meaning at the time they were spoken4 ,that ,peter understood it1 we may rest assured4 ,according to tradition1 ,peter1 at his own request1 was crucified with his head downwards1 declining1 in his humility1 to be crucified like his ,lord4 99,follow me499 ,most of the fathers take these words to mean1 not so much that ,peter was now to walk after ,jesus1 as that he was to follow ,him through the death of the cross to the glory of the ,father4 ,compare xiii4 #cf1 #cg4 #bj4 ,conversus ,petrus vidit #bj4 ,peter turning about1 saw illum discipulum1 quem that disciple whom ,jesus loved diligebat ,iesus1 sequentem1 following1 who also leaned on qui et recubuit in coena super his breast at supper1 and pectus eius1 et dixit3 ,domine said3 ,lord1 who is he that quis est qui tradet te8 shall betray thee8 #bj4 99,peter turning about1 saw that disciple whom ,jesus loved following499 ,from these words it would appear that ,christ had begun to move away and ,peter to follow1 as if to symbolize the higher sense in which ,peter was one day to tread in ,his footsteps4 99,who also leaned499 ,rather1 8who also leaned back0 774 ,the reference is to the incident recorded in xiii4 #be1 not to the position ,john occupied at table4 #ba4 ,hunc ergo cum vidisset #ba4 ,him therefore when ,peter ,petrus1 dixit ,iesu3 ,domine hic had seen1 he saith to ,jesus3 autem quid8 ,lord1 and what shall this man do8 #ba4 ,peter1 having learned what his own end was to be1 was now anxious to know the end that awaited our ,evangelist1 who was so dear to ,jesus and to himself4 ,he therefore asked3 8,and what shall this man do80 or rather as the ,greek has it2 8,and this man1 what80 that is to say1 what end awaits him8 #bb4 ,dicit ei ,iesus3 ,sic eum #bb4 ,jesus saith to him3 ,so ,i volo manere donec veniam1 quid will have him to remain till ,i ad te8 tu me sequere4 come1 what is it to thee8 follow thou me4 #bb4 99,so ,i will991 c4 8,so0 translates the ,vulgate 8sic10 which is a misprint for si 774 ,hence the true reading is3 ,if ,i will have him to remain till ,i come1 what is it to thee8 ,follow thou ,me4 ,our ,lord here reproves ,peter's curiosity and bids him see to himself1 nor wish to know more than his ,master was pleased to communicate4 99,follow thou me499 8,thou0 is emphatic4 ,peter's question regarding the end that awaited ,john2 and our ,lord's reply1 contrasting as it does the two ,apostles 78,if ,i will have him0 444 ,follow thou71 justifies us in taking the words 8,follow thou me0 in reference to ,peter's death by crucifixion4 #bc4 ,exiit ergo sermo iste #bc4 ,this saying therefore went inter fratres quia discipulus abroad among the brethren1 ille non moritur4 ,et non dixit that that disciple should not ei ,iesus3 ,non moritur3 sed3 die4 ,and ,jesus did not say to ,sic eum volo manere donec him3 ,he should not die2 but1 veniam1 quid ad te8 ,so ,i will have him to remain till ,i come1 what is it to thee8 #bc4 ,our ,evangelist tells us here what was not the meaning of the ,lord's words2 what their meaning was1 he does not say4 ,he merely wished to show that the words afforded no ground for the belief which prevailed among the faithful1 and which his own very advanced age at the time when this ,gospel was written tended to confirm1 that he was not to die at all1 or at least not until the day of judgment4 ,those who deny the authenticity of this last chapter appeal triumphantly to this verse4 ,it was written1 they say1 after ,st4 ,john died1 when it become necessary to explain away the meaning that had been put upon our ,lord's words4 ,but1 from what we have said already1 the reader will have seen that there is not the slightest reason why this verse may not have been written by ,st4 ,john himself4 ,there is a difference of opinion as to what our ,lord meant by the words3 8,if ,i will have him to remain till ,i come1 what is it to thee80 ,some have taken the meaning to be3 ,if ,i will have him to remain till ,i come for him in a natural death1 what is it to thee8 ,but this is not probable2 ,christ comes for the martyr just as much as for him who dies a natural death4 ,others thus3 ,if ,i will have him to remain till ,my coming at the destruction of ,jerusalem1 what is it to thee8 ,but it is most likely that ,christ's coming when spoken of absolutely1 as here1 refers to ,his coming at the day of judgment4 ,hence the most probable view seems to be3 ,if ,i were to will him to remain living even till the day of judgment1 what were that to thee8 ,thus our ,lord makes a purely hypothetical case1 and conveys no information to ,peter1 thereby reproving still more his curiosity4 #bd4 ,hic est discipulus ille #bd4 ,this is that disciple who qui testimonium perhibet de giveth testimony of these his1 et scripsit haec3 et things1 and hath written these scimus quia verum est things3 and we know that his testimonium eius4 testimony is true4 #be4 ,sunt autem et alia multa #be4 ,but there are also many quae fecit ,iesus3 quae si other things which ,jesus did3 scribantur per singula1 nec which if they were written ipsum arbitror mundum capere every one1 the world itself1 ,i posse eos1 qui scribendi sunt1 think1 would not be able to libros4 contain the books that should be written4 #bd1 #be4 ,the authenticity of these verses has been questioned more than that of the rest of the chapter1 both because it is not in ,st4 ,john's manner to speak of himself in the plural number 7as here in verse #bd3 8we know071 and because of the hyperbole in verse #be4 ,for these reasons1 some ,catholic writers have denied their authenticity1 though no ,catholic1 as far as we are aware1 has denied their inspiration4 ,those ,catholics who deny their authenticity1 hold that they were probably written by the bishops of ,asia ,minor1 at whose request ,st4 ,john wrote the ,gospel4 ,see ,introd4 iii41 note4 ,this view is not without some probability4 ,still1 we prefer the common opinion of ,catholic commentators1 that the verses were written by ,st4 ,john himself2 for without them the conclusion of the ,gospel would be extremely abrupt4 ,as to the reasons for the opposite view1 though we admit that ,st4 ,john does not usually employ the first person plural1 still it is not unnatural that in closing his ,gospel he should wish to confirm his own testimony by an appeal to the consenting voice of his contemporaries4 ,besides1 he does use the same form of expression in i4 #ad3 8,and we saw his glory40 ,see also #a ,ep4 i4 #c4 ,as to the argument drawn from the alleged extravagance of the hyperbole in verse #be1 it has no weight4 ,for1 there is no reason why ,st4 ,john may not have used this striking hyperbole to signify the inexhaustible treasury of instruction contained in our ,divine ,lord's life and works1 and to suggest the deep truth that a full account 78every one07 of ,christ's human life would be practically infinite4 8,hunc loquendi modum10 says ,st4 ,aug4 on this passage1 8,graeco nomine hyperbolem vocant3 qui modus1 sicut hoc loco1 ita in nonnullis aliis divinis ,literis invenitur 444 et multa hujusmodi1 sicut alii tropi1 ,scripturis ,s4 non desunt40 ,,footnotes #a ,vie de ,jesus1 ed4 xiii41 pp4 #aj1 #aa4 #b ,see ,lamy1 vol4 ii41 pp4 #bdfbgj2 ,cornely1 ,introd4 iii41 pp4 #bafbfj4 #c ,see1 e4g41 ,cornely1 iii41 pp4 #bbb1 #bbc4 #d ,eusebius1 ,hist4 ,eccl41 iii4 #ci4 #e ,st4 ,ephrem 7 #cgc7 wrote a ,commentary1 in ,syriac1 on the ,diatessaron1 and this ,commentary is still extant in an ,armenian translation1 which is probably as old as the fifth century4 #f ,it is important to note this1 because the ,rationalist arguments against the ,johannine authorship prove nothing against ,st4 ,john that they do not prove also against all his contemporaries4 #g ,see notes on chronology of the ,acts4 #h ,st4 ,jerome1 referring to this1 writes3 8,refert ,tertullianus quod ,romae missus in ferventis olei dolium purior et vegetior exierit quam intraverit40 7,advers4 ,jovin1 i4 #bf47 #i 8,joannes quum esset in ,asia1 et jam tunc haereticorum semina pullularent ,cerinthi et ,ebionis et ceterorum qui negant ,christum in carne venisse 444 coactus est ab omnibus tunc pene ,asiae ,episcopis et multarum ecclesiarum legationibus de divinitate ,salvatoris altius scribere40--,prol4 in ,matthew4 #aj ,iren41 ,haer4 iii4 #a3 8,joannes volens per evangelii annunciationem auferre1 eum qui a ,cerintho inseminatus erat hominibus errorem et multo prius ab his qui dicuntur ,nicolaitae 444 sic inchoavit evangelium40 #aa 8,joannes discipulus ,domini 444 et ipse edidit evangelium ,ephesi ,asiae commorans40--,haer4 iii4 #a4 #ab ,corluy1 indeed1 supposes the heads of doctrine to be reported in precisely the exact words of our ,lord3 8,eas propositiones quae quasi capita doctrinae apparent 444 ad verbum referri admittendum putamus10 are his words4 ,but the fact that the words of institution of the ,blessed ,eucharist are differently reported by the ,synoptic ,evangelists seems to us to refute this view4 #ac 8,joannes novissime omnium scripsit evangelium1 rogatus ab ,asiae episcopis1 adversus ,cerinthum aliosque haereticos et maxime tunc ,ebionitarum dogma consurgens1 qui asserunt ,christum ante ,mariam non fuisse40--,jer4 de ,vir4 ,illust41 #i4 #ad ,the words of ,irenus are3--8,et ,cerinthus autem quidam in ,asia1 non a primo ,deo factum esse mundum docuit1 sed a ,virtute quadam valde separata1 et distante ab ea principalitate1 quae est super universa1 et ignorante eum1 qui est super omnia1 ,deum4 ,jesum autem subjecit non ex ,virgine natum 7impossibile enim hoc ei visum est72 fuisse autem ,joseph et ,mariae filium similiter ut reliqui omnes homines4444 ,et post baptismum descendisse in eum ab ea principalitate quae est super omnia 7 7 ,christum figura columbae1 et tunc annuntiasse incognitum ,patrem1 et virtutes perfecisse1 in fine autem revolasse iterum ,christum de ,jesu1 et ,jesum passum esse et resurrexisse1 ,christum autem impassibilem perseverasse1 existentem spiritalem40--,iren41 ,adv4 ,haer41 i4 xxvi4 #ae 8,ebionaei autem consentiunt quidem mundum ab eo1 qui revera ,deus est1 factum esse2 quae autem ad ,christum pertinent1 consimiliter ,cerintho fabulantur4 ,moribus ,judaicis utuntur secundum legem2 quapropter et ,christum ,dei vocatum esse ,jesum1 quum nemo ex reliquis observaret legem4 ,etenim si quis alius fecisset quae in lege praescripta sunt1 ille evasisset ,christus4 ,posse autem etiam ipsos1 si similiter egerint1 ,christos evadere2 etenim illum quoque hominem aeque ac reliquos fuisse dicunt40--,philosophumena1 vii4 #af1 #ccdb 7,migne74 #af ,referring to this sublime prologue1 ,st4 ,augustine says3 8,ceteri tres evangelistae tanquam cum homine ,domino in terra ambulant1 et de divinitate ejus pauca dixerunt1 istum autem quasi piguerit in terra ambulare1 sicut in ipso exordio sui sermonis intonuit1 erexit se non solum super terram et super omnem ambitum aeris et coeli1 sed super omnem etiam exercitum angelorum1 omnemque constitutionem invisibilium potestatum2 et pervenit ad eum per quem facta sunt omnia1 dicendo3 #8,in principio erat verbum4' ,huic tantae sublimitati principii etiam caetera congrua praedicavit10 etc4--,tract #cf on ,st4 ,john4 #ag ,compare also #a ,john i4 #a1 where our ,vulgate should have translated by 8erat0 instead of 8fuit40 #ah ,according to many1 ,heb4 iv4 #ab affords another instance in the ,new ,testament4 #ai 8,huic nomini seligendo occasionem forte dederunt tunc jam grassantes doctrinae ,gnosticorum1 qui ita post ,philonem vocabant ens aliquod sublimius quod dicebant ,jesu fuisse unitum4 ,sic etiam nomina 1 1 1 1 1 a ,gnosticis tribuuntur aeonibus suis1 quae omnia ,joannes in suo prologo sensu genuino exponit40--,corl41 ,comm4 in ,s4 ,joan41 ,quaer4 #c1 p4 #bf4 #bj ,sometimes 7with 7 the import of the accusative is apparently lost1 signifying with1 particularly in connection with names of persons 7,john i4 #a72 but here indicates 7ideal7 annexation1 implying rather the active notion of intercourse than a mere passive idea4--,winer1 ,gr4 ,gram4 ,n4 ,t41 #hth ,eng4 ed41 p4 #ejd1 h4 and note #d4 #ba 8,the omission of the article before the predicate1 when the predicate stands before the copula is the usage of the ,new ,testament40--,alford1 on this verse4 #bb ,see ,patrizzi1 iii4 ,diss4 viii4 #ba4 #bc ,patriz4 #bd ,the ,r4 ,v4 has 8apprehended it not10 with marginal alternative3 8overcame it not40 #be 8,pluralis adhibetur ratione habita utrusque parentis40--,beel1 ,gr4 ,gram4 #bgc1 note4 #bf ,st4 ,thomas seems to prefer ,st4 ,augustine's peculiar view1 that the woman is here meant by 8caro40 ,the other opinion given above is given by him only in the second place as an alternative4 #bg ,compare our expression3 he acted like a man4 #bh ,verba 8a ,patre0 aeque jungi possunt nomini sive 8unigeniti10 sive 8gloriam40 ,si primum1 sensus erit unigeniti1 qui est ex ,patre1 neque enim ,verbum 1 quod continetur in constructum reperitur cum praepositione 4--,patriz4 #bi ,patrizzi1 following ,kuinoel1 contends that 7before7 is never used of priority in dignity2 but see ,alford1 who cites ,gen4 xlviii4 #bj1 as well as ,plato and ,demosthenes1 for this meaning4 #cj ,thus far1 the prologue of our ,gospel1 of which ,franzelin truly says3--8,singula doctrinae capita de ,j4 ,christo vero ,deo1 ,deique ,filio in unum quodamodo collecta verticem conspiciuntur4 ,hoc enim loco is qui in tempore caro factus est1 docetur esse ,deus1 ,deus aeternus1 ,deus creator universi1 ,deus auctor gratiae et ordinis supernaturalis1 ,deus cui supremus cultus debetur40--,de ,verbo ,incarn41 ,th4 #h4 #ca ,simon1 vel ,symeon 7,act xv4 #ad sine var4 lect4 in ,gr4 codd41 #b ,pet4 i4 #a1 1 ,a1 ,k1 ,l1 ,p1 c47 7exauditio1 ,gen4 xxix4 #cc74 8,nomen ,patris aut ,jonas1 7,matt4 xvi4 #ag71 aut vel 7,joan xxi4 #ae7 legitur2 ,joan i4 #dc codd4 graeci alii alii vel 2 unde prius nomen non essi nisi alterius corruptionem nec quidquam cum nomine prophetae ,jonae habere commune elucet40--,corn4 iii4 #bab1 note #a4 #cb ,publ4 ,life of our ,lord1 vol4 i41 p4 #ahe4 #cc ,consult also1 as almost exactly the same1 #b ,kings xvi4 #aj2 ,josue xxii4 #bd2 ,matthew viii4 #bi2 ,matthew xxvii4 #bi2 ,mark i4 #b4 #cd ,see ,m',carthy1 ,gospels of the ,sundays1 p4 #gb4 #ce ,nisan1 the first month of the sacred year of the ,jews1 corresponded to the latter half of ,march and the first half of ,april4 #cf 8,additus ibi voci articulus ,nicodemum exhibet tanquam ex ,israelis doctoribus excellentibus unum40--,beel41 ,gr4 ,gram41 #ag1 #d1 adnot #c4 #cg ,smith's ,dictionary of the ,bible1 #bnd edition1 #ahic4 #ch ,trench1 ,studies in the ,gospels1 p4 #hd4 #ci ,the name ,sichar is derived by some from shikkor 771 a drunkard2 by others sheqquer 771 a liar2 the city of liars1 perhaps of false worship4 #dj 8,venit mulier ad puteum et fontem quem non speravit invenit40--,st4 ,aug4 #da ,massillon1 in a beautiful ,lenten ,sermon on this subject1 says3 8,nouvelle artifice1 dont elle s'avise pour dtourner la question de ses murs1 qui lui dplait1 et qui l'embarasse1 elle se jette habiliment sur une question de doctrine40 #db ,compare ,acts xvii4 #bc1 where the true reading is 1 agreeing with the ,vulgate4 #dc ,compare the saying1 common in parts of ,ireland3 8,it is long till ,hallowday40 #dd ,our ,lord was probably baptized by ,john between the middle of ,october and the #beth ,december3 8,quae quum ita sint1 dies baptismi fuerit oportet inter medium ,octobrem interque viii4 ,kal41 ,januar10 ,patrizzi1 ,diss4 xlvii41 c4 i4 #aa4 #de ,it is not certain which is the correct reading1 whether or 7a feast1 or the feast74 ,nearly all the critics are against reading the article4 ,so ,lachmann1 ,tisch1 ,westc41 and ,hort2 and1 so too1 the ,protestant ,revised ,version4 ,still1 there are a great many ancient authorities1 among them the ,codex 7,sinait47 in favour of reading the article4 ,but even if the reading were certain1 it would still be doubtful what feast is meant4 #df ,the passage is regarded as spurious by ,tisch41 ,tregell41 ,westc41 and ,hort1 and by the ,rev4 ,vers4 #dg 8 haud raro est verbum forense1 atque significat accusare40--,kuin4 #dh 8,unde secundum ,augustinum1 demonstrare ,patrem ,filio1 nihil aliud est quam ,patrem generare ,filium4 ,et ,filium videre quae ,pater facit1 nihil aliud est quam ,filium esse et naturam a ,patre recipere40--,st4 ,thom4 on verse #bj4 #di 8,est argumentum ab humano modo sumptum1 respectu hominum illorum1 qui se amant1 hi enim mutuo sibi omnia communicant1 nihil sibi occultant1 et cum revera ,pater summe diligat ,filium1 utitur hoc argumento ut signo1 et probatione propter nos1 non autem quod causa sit cur omnia demonstret10--,tolet4 ,for other explanations1 ,corl41 page #aah1 may be consulted4 #ej ,mald4 thinks that the principal reference in verses #ba and #be is to the general resurrection4 #ea 8,deus eam 7potestatem judiciariam7 communicare noluit nec congrue potuit puro homini1 sed ,christo soli1 qui ,deus est et homo4 ,ipse enim ut ,deus1 summam habet auctoritatem judicandi2 ut homo vero habet facultatem judicium hoc visibiliter coram hominibus salvandis et damnandis exercendi40--,a ,lap4 #eb 8,nam ipse1 qua ,deus1 idem numero habet judicium1 eandem numero mentem et voluntatem divinam quam habet ,pater2 qua homo vero1 totus regitur a deitate et verbo inhabitante1 ut aliud judicare et velle nequeat quam id quod ejus deitas1 quasi praeses1 judicat et vult40--,a ,lap4 #ec ,the inspiration of the prophets1 though usually attributed to the ,holy ,ghost1 is1 like every work that is not terminated in ,god ,himself1 common to the three divine ,persons1 and is here referred to the ,father1 since ,christ is addressing the ,jews1 who knew nothing of the ,holy ,ghost1 and would not value ,his testimony4 #ed ,from ,juvenal we learn that in ,rome the cophinus was carried about with them by the ,jews3 8,judaeis ,quorum cophinus foenumque supellex40--,sat4 iii4 #ad4 #ee ,calvin retained ,baptism1 ,eucharist1 and ,holy ,orders2 ,zwingli1 ,baptism1 ,eucharist1 and ,matrimony2 ,luther1 in the ,confession of ,augsburg1 ,baptism1 ,eucharist1 and ,penance2 and the ,anglican ,church1 in the #beth of the ,thirtynine ,articles1 ,baptism and the ,eucharist4 #ef ,though it is not defined that there is reference to the ,blessed ,eucharist in any part of the #fth chapter of ,st4 ,john1 still1 since the ,council of ,trent understood the passage 7#ebei7 in this sense 7,sess4 xiii41 cap4 #b71 as did nearly all the fathers who commented on the chapter1 it would be rash for a ,catholic to deny that the ,blessed ,eucharist is promised in the passage #ebei4 #eg 8,de hac significatione inter philologos nulla est dubitatio1 confer ,psal4 xxvi4 7,hebr4 #bg7 #b2 ,job xix4 #bb2 ,mich4 iii4 #c40--;,franz41 ,de ,euch41 ,thes4 iii41 p4 #bb1 note4 #eh ,though ,franz4 holds that the discourse from verse #cedg regards faith in ,christ1 yet he holds that the ,blessed ,eucharist is referred to in verse #bg4--;,de ,euch4 ,thes41 iii41 p4 #ae4 #ei 8,noli te cogitare invitum trahi2 trahitur animus et amore 444 ,ramum viridem ostendis ovi1 et trahis illam4 ,nuces puero demonstrantur et trahitur40--,st4 ,august4 #fj ,see1 e4g41 above iii4 #f3 ,what is born of the spirit is spirit2 i4e41 spiritual4 #fa ,even ,renan1 who had held this view in the ,vie de ,jesus abandoned it in a later work3 ,les ,evangiles1 ,appendix1 page #edb4 #fb ,that ,james the brother of the ,lord was an ,apostle1 is proved from ,gal4 i4 #ai4 ,see also ,acts ix4 #bg1 #bh4 ,now ,jude1 the author of the short ,epistle which bears his name1 who is commonly referred to as identical with ,jude the ,apostle1 calls himself a brother of ,james 7only ,james the ,less1 the brother of the ,lord1 and wellknown bishop of ,jerusalem can be meant74 ,jude #a2 hence1 two at least1 of the brothers of the ,lord mentioned by ,matthew 7xiii4 #ee71 ,mark 7vi4 #c71 were ,apostles3 and since the ,apostle ,simon is mentioned side by side with them in the four lists of the ,apostles1 it is fairly concluded that he was their brother ,simon2 hence three of these brethren of the ,lord were ,apostles4 #fc ,evangelistaries are selections from the ,gospels for the purpose of liturgical reading4 #fd 8,relate ad stylum haec praesertim notantur2 pro particala quam amat ,joannes1 semper adhibetur 2 deinde occurunt vocabula 7vel phrases71 quibus ,joannes nullibi utitur3 1 1 1 1 1 1 1 1 et 40--,corn41 ,introd41 iii41 p4 #bce1 n4 #c4 #fe e4g41 ix4 #babh1 2 2 4 #ff 8,rien dans le morceau ne fait disparate avec le style du quatrime ,evangile40--,renan1 ,vie de ,jesus1 ed4 #ah1 page #ejj4 #fg ,theiner1 i41 pp4 #gagg4 #fh ,so the ,protestant ,revised ,version1 which in the margin gives as an alternative3 ,how is it that ,i even speak to you at all8 #fi ,it is hardly necessary to remind the reader that the present of this verb means to place1 and hence the perfect means1 ,i have placed myself1 or stand4 #gj ,besides the ,pharisees believed that only the good souls passed into other bodies4 ,see ,josephus1 ,ant41 viii4 #a1 #c2 ,b4 ,jud41 ii4 #h1 #ad4 #ga ,that is often used of merely civil worship in the ,old ,testament is not denied by anyone2 and that it is so used in the ,new ,testament also1 see ,matt4 xviii4 #bf1 where it is far more probable that 78adorabat10 not 8orabat10 as ,vulg47 is the correct reading4 #gb 8,significat enim haec phrasis primo securitatem1 secundo fiduciam1 tertio libertatem conversandi ubilibet1 suo munere fungendi1 et quaelibet negotia peragendi pro ,christo et per ,christum40--,a ,lap4 #gc 8,patres omnes 444 intelligunt de uno pastore in terris existente qui visibiliter pascat et regat40--,suarez1 ,de ,fide1 ,tract4 #a1 ,disp4 #i1 ,sect4 #f1 n4 #c4 #gd 8,lectio ,vulgatae ita foret exponenda3 ,pater quod dedit mihi1 divinam naturam secum identicam1 id majus est rebus omnibus1 adeoque omnibus creaturis potentius2 ideoque nemo potest oves rapere de manu mea1 sicut nec de manu ,patris1 nam ,ego et ,pater unum sumus4444 ,ceterum si duo versiculi in ,vulgata complexive sumuntur1 exprimunt quum ,patris omnipotentiam tum ,filii cum ,patre consubstantialitem2 quae duo dogmata etiam in originali textu habentur1 licet alio modo4 ,ergo duae lectiones dogmatice concordant substantialiter40--,corl4 #ge 8,praesens adhibetur ad significandum id quod jam jam eventurum est1 aut quod quis jam in eo est ut faciat40--,beel41 ,g4 ,g41 #da1 #b1 a4 #gf ,the bodies of the wicked also shall be raised on the last day1 but1 as ,a ,lap4 says3 8,quia resurgent ad tormenta ,gehennae1 hinc vita eorum potius mors dicenda est1 quam vita40 #gg ,the ,perfect here has a ,present signification4 8,praesentis temporis loco ,perfectum adhibetur eatenus tantum quatenus verbo perfecti temporis significatur actio quaepiam aut conditio1 quae praeterito tempore incepta nunc perdurat quaeque adeo sui initium tantum praeterito tempore habeat40--,beel41 ,gr4 ,gram41 #da1 #d a4 #gh ,by its original institution1 the office of ,highpriest was to be held for life2 but we know from ,josephus that the ,highpriest was frequently deposed by the ,romans4 8,praetor in ,judaeam missus est ,valerius ,gratus2 qui ,ananum ,pontificatu privavit1 et eum ,ismaeli ,phabi filio tribuit1 atque hunc non multo post abdicavit1 et id munus ,eleazaro ,anani ,pontificis filio commisit4 ,uno autem anno post sacerdotium huic ademtum ,simoni ,camithi filio tradidit2 cumque is dignitatem non ultra anni spatium tenuisset1 ,josephus1 cui etiam ,caiphae nomen fuit1 ei successit40--,josephus1 ,antiq41 xviii4 #b1 #b4 #gi 8,dubium non est1 quin ,matthaeus et ,marcus1 ut explicent quo modo ,judas ad traditionem pervenerit1 narrationem hanc parenthetico modo illis1 quae de ,pharisaeorum et sacerdotum consilio tradunt1 inseruerint40--,corn41 iii41 p4 #bif1 note n4 ,so too ,coleridge1 ,life of our ,life1 vol4 ii41 p4 #df3 8,the two earlier ,evangelists give their accounts of that supper out of its place1 and in immediate connection with the ,passion of our ,lord1 for the obvious reason that it was an incident of that supper1 which finally determined ,judas to betray our ,lord to ,his enemies1 and thus to bring about ,his death40 #hj ,so ,lachm41 ,tisch41 ,treg41 ,west ,hort4 ,the ,r4 ,v4 has3 ,suffer her to keep it against the day of my burying1 and in margin3 ,let her alone2 it was that she might keep it4 #ha ,it is frequently mentioned as a proof of our ,lord's humility that ,he condescended in this hour of triumph to ride upon an ass2 and the context in the prophecy of ,zachary quoted above seems to favour this view4 ,still there is good reason for supposing that the ass was commonly used by nobles in the ,east 7see1 e4g41 ,judg4 v4 #aj1 x4 #d2 #c ,kings i4 #cc71 and that for this reason1 ,christ may have used it in the hour of ,his triumph4 #hb ,see1 e4g41 ,john xviii4 #bh1 where we are told that the ,jews1 on the morning of the crucifixion1 abstained from entering the hall of ,pilate1 8that they might not be defiled1 but that they might eat the pasch40 #hc ,matt4 xxvi4 #agbj2 ,mark xiv4 #abag2 ,luke xxii4 #gad4 #hd ,see ,coleridge1 ,passiontide1 ,part ii41 p4 #cc4 #he ,passiontide1 ,part ii41 pp4 #djdb4 #hf ,since the ,jews removed all leaven from their houses on the #adth ,nisan1 that day seems to have been called the first day of ,azymes4 ,it was during that day that the last supper was prepared1 but it was during the following night 7,exod4 xii4 #h71 and therefore when the next ,jewish day had already commenced1 that it was eaten4 #hg ,the following are the passages from which the objections are drawn3--,john xiii4 #a2 xiii4 #bi2 xviii4 #bh2 xix4 #ad1 #ca4 #hh ,see the able article1 by ,dr4 ,molloy1 in ,i4 ,e4 ,record1 vol4 ix41 pp4 #ddedfd4 #hi ,the reader may consult with profit ,i4 ,e4 ,record1 vol4 x41 pp4 #aajaad4 #ij 8,adhuc coenabatur quum ,dominus surrexit et pedes lavit discipulis suis40--,st4 ,aug4 #ia ,anyone who desires fuller information on the rites of the ,paschal ,supper will find it in ,maclean's account given by ,dr4 ,walsh in the note referred to above4 #ib 8,quam enim ,romani togam aut pallium1 id est summan vestem1 ,graeci1 ui ex ,plutarcho discimus1 appellabant40--,mald1 in loco4 #ic ,matt4 xxvi4 #be3 8,and ,judas that betrayed him1 answering said3 ,is it ,i1 ,rabbi8 ,he saith to him3 ,thou hast said it10 presents considerable difficulty1 as ,judas appears to be there distinctly pointed out4 ,some have held that only the traitor himself heard ,christ's reply2 but it is difficult to see how some of the others close to ,jesus should not also hear it4 ,hence we prefer to hold that these words1 though recorded by ,st4 ,matt4 before his account of the institution of the ,blessed ,eucharist were in reality not spoken till after the dipped bread had been given to the traitor4 #id ,dr4 ,walsh1 ,harmony of the ,gospel ,narratives1 pp4 #acg1 #ach4 #ie ,it is read by ,lachm41 ,tisch41 ,tregel41 ,westc41 and ,hort1 and by the ,revised ,version as well as the ,vulgate4 #if ,the quantity of the third syllable in this word varies4 ,strictly it ought to be long1 the word being derived from the ,greek 2 but in ecclesiastical ,latin it is generally short1 and spelled with i instead of e1 as in the ,veni ,creator3 ,qui diceris ,paraclitus4 #ig 8,ex dictis colligitur duo ad missionem proprie dictam concurrere1 alterum1 sempiternam processionem personae1 quae mittitur2 alterum1 externam aliquam efficientiam1 sive sub sensus incidat1 ut cum1 homine suscepto4 ,verbum hominibus apparuit1 aut sub columbae specie ,spiritus ,sanctus1 sive interius sit nec aspectabile quod agitur1 ut cum ,spiritus ,s4 ad fidelium quemque demittitur40--,perrone1 ,de ,trin41 cap4 vi41 ,scholion #d1 note #c4 #ih ,see also ,a ,lap4 in loco4 ,some who hold that this was spoken on the way to ,gethsemane1 think that the mention of the vine was suggested by the sight of a vine as ,christ and the ,apostles passed along4 #ii ,see ,less4 of ,thir4 ,noct4 ,comm4 ,marty4 7,temp4 ,pasch47 #ajj 8,non eo modo illi in ipso1 sicut ipse in illis4 ,utrumque autem prodest1 non ipsi1 sed illis4 ,ita quippe in vite sunt palmites1 ut viti non conferant1 sed inde accipiant unde vivant1 ita vero vitis est in palmitibus1 ut vitale alimentum subministret eis1 non sumat ab eis4 ,ac per hoc1 et manentem in se habere ,christum et manere in ,christo1 discipulis prodest utrumque1 non ,christo4 ,nam praeciso palmite potest de viva radice alius pullulare2 qui autem praecisus est1 sine radice non potest vivere40--,st4 ,aug4 in loc4 #aja 8,non utique ipso die ,pentecostes1 sed tempore adventus ,spiritus ,sancti paulatim1 ac per gradus inducti sunt in omnem veritatem1 ut ex manifestis factis et ex ipsis verbis constat3 inducet in omnem veritatem 40--,franz4 ,de ,trad41 p4 #bfg4 note #a4 #ajb ,see ,franz41 ,de ,div4 ,trad4 ,thes41 xxii4 #aa4 #ajc 8,semper itaque audit ,spiritus ,sanctus quia semper scit3 ergo et scivit1 et scit1 et sciet2 ac per hoc et audivit1 et audit1 et audiet3 quia sicut jam diximus1 hoc est illi audire quod scire1 et scire illi hoc est quod esse4 ,ab illo igitur audivit1 audit1 et audiet a quo est3 ab illo est a quo procedit40--,st4 ,aug4 on this verse1 ,tract4 #ii4 #ajd 8,uno verbo3 ,spiritus ,sanctus aeternaliter audit et accipit a ,filio cum respectu ad effectum in tempore1 qui tum quando ,christus loquebatur1 promittebatur adhuc futurus2 ideo auditio et acceptio quae aeternaliter et ideo etiam tunc est1 quando existit effectus1 potuit propter hanc operationem et propter effectum futurum ad extra enuntiari in forma temporis futuri40--,franz41 ,de ,trin4 ,thes41 xxxii4 i4 #d c4 #aje 8,igitur in significatione formali illud meum1 quod ,spiritus veritatis dicitur accipere communicatum a ,filio1 est absoluta sapientia cum respectu ad extra1 ad doctrinam scilicet inspirandam et annuntiandam4 ,at profecto sapientia absoluta identice ac realiter est ipsamet essentia divina40--,franz41 ,thes41 xxxii4 i4 #d b4 #ajf ,there is a clear and important difference between the two words for asking used in this verse4 always in classical1 and generally in ,hellenistic ,greek1 means to interrogate1 to question4 ,in ,hellenistic ,greek it sometimes means to request1 to petition1 as in verse #bf below2 but even then there is a distinction which is carefully observed throughout the ,new ,testament between it and 4 is used of the request of an equal1 or at least of a familiar friend1 of the supplication of an inferior4 ,hence ,christ never once uses the latter word in reference to ,his own asking of the ,father4 #ajg 8,resuscita me1 ut innotescas toti orbi per me40--,st4 ,aug4 #ajh ,all theologians admit that the happiness of the blessed consists radically in the vision of ,god2 but while many ,thomists hold that it consists essentially in this1 other theologians hold that it consists in acts of the will1 as of love and joy1 as well as of the intellect4 #aji ,christ's human soul enjoyed the beatific vision from the first moment of the incarnation2 but the connatural effects of this upon ,his body were suspended during ,his mortal life4 #aaj 8,aoristus 444 indicat peractam rem esse aut nunc aut olim1 hoc est1 aliqua praeteriti temporis parte1 quae indefinita relinquitur4 ,perfectum sicut in classica graecitate1 ita et in graecitate ,n4 ,testamenti adhiberi solet ad significandam actionem plane praeteritam1 quae aut nunc finita est1 aut per effectus suos durat40--,beel41 ,g4 ,g41 #da4 #aaa ,so ,griesb41 ,lachm41 ,tisch41 ,treg41 ,westc41 ,hort1 and the ,revised ,version4 #aab ,or more correctly3 8for we all partake of one bread40 #aac ,fourth ,edition1 ,london1 #ahei4 #aad 8,est autem in ,graeco sensus hujus sententiae apertior3 non enim habetur particula copulativa1 sed illativa1 et non est praeteritum1 sed aoristus primus qui saepe plusquam perfecti significationem habet4 ,sensus ergo est3 ,miserat igitur eum ,annas ligatum ad ,caipham ,pontificem1 est enim locutio revertentis ad narrationem praetermissam1 et particula illativa indicat quae relata sunt1 fuisse facta postquam missus est ,christus ab ,anna ad ,caipham40--,tol41 in loc4 #aae ,we shall not be far from the truth1 if we say that the ,paschal ,supper began about #g p4m42 that ,jesus retired to ,gethsemani about #aj2 that ,he was arrested between #aa and #ab2 that the midnight trial was over about #b a4m42 and that day dawned about #d4cj4 #aaf ,maimonides1 ,de ,pasch41 vi4 #a1 says3 8,qui cadaver reptilis tetigit1 aut reptile1 aut quid aliud simile die decima quarta1 is lavatur1 et postquam lotus est1 pro eo pascha mactant1 et sub vesperam1 quum sol ei occubuit1 pascha comedit40 #aag ,we read in the ,mishna1 which is the oldest portion of the ,jewish ,talmud1 and was composed about the beginning of the third century3 8,sacrificium festi ,chagigah 77 adducebatur ex grege et jumento1 agnis et capris1 masculis et feminis2 et comedebatur per duos dies et unam noctem40 7,mish41 ,pesachim1 vi4 #d47 #aah ,jesus till now had been outside1 for it is well known the ,roman law required that the criminal should be present to hear the charges brought against him4 ,see ,acts xxiv4 #b4 #aai ,we prefer to render3 8,thou sayest it1 for 77 ,i am a king20 and thus ,st4 ,john's version of ,christ's reply is more like that of the other ,evangelists4 #abj indeed belongs to late ,greek1 and is derived from the ,latin flagellum4 #aba ,we know not what kind of thorns was used for the crown4 ,benedict ,,xiv4 says that in his time it could not be decided from any relics of the thorns known to exist to what species they belonged4 #abb 8,jesus igitur flagellis caesus spinisque coronatus fuit1 ante quam ,pilatus eum capite damnaret4 ,non ergo est dubium1 ordinem in his referendis a ,matthaeo et a ,marco minime esse observatum40--,patriz4 #abc ,see above on xiii4 #a4 #abd ,that a division of the night into four watches existed1 is proved from the ,new ,testament4 ,see1 e4g41 ,mark xiii4 #ce3 ,luke xii4 #ch4 #abe ,whether ,st4 ,john numbers the hours of the day according to the ,jewish or modern method it is extremely difficult to decide from his ,gospel4 ,in only four passages 7i4 #ci2 iv4 #f2 iv4 #eb2 and xix4 #ad7 does he refer to distinct hours of the day1 and to these passages the patrons of both opinions appeal4 ,in ,john iv4 #f we read that it was 8about the sixth hour0 when ,jesus met the ,samaritan woman at the well1 and if we are right in holding that it was then the month of ,december 7see above on iv4 #ce71 this would go to show that our ,evangelist numbers according to the ,jewish method4 ,for at #f a4m4 or #f p4m4 it would be dark1 and it is wholly improbable that ,jesus in the darkness would have held conversation alone with the woman4 #abf ,dr4 ,walsh1 ,harmony of the ,gospel ,narratives1 note #ce4 ,we have not mentioned the view of those who hold that the error from transcription occurred in ,st4 ,mark and not in ,st4 ,john1 and that we ought to read 8sixth0 instead of 8third0 in ,st4 ,mark xv4 #be4 ,for1 as ,patrizzi well points out1 if ,st4 ,mark had written 8sixth0 in verse #be1 he would not1 after describing the mocking of ,christ upon the cross1 say in verse #cc3 8,and when the sixth hour was come there was darkness over the whole earth until the ninth hour40 ,if error has crept in1 then1 it is not in ,st4 ,mark4 #abg ,cyrene was 8the principal city of that part of ,northern ,africa1 which was anciently called ,cyrenaica1 and also 7from its five chief cities7 ,pentapolitana4 ,this district was that wide projecting portion of the coast 7corresponding to the modern ,tripoli7 which was separated from the territory of ,carthage on the one hand1 and that of ,egypt on the other40--,smith's ,b4 ,d4 #abh ,the following questions also are disputed3--7a7 ,whether ,christ had the crown of thorns upon ,him while ,he hung on the cross2 7b7 whether ,he was entirely naked2 7c7 whether four nails or three were used1 that is to say1 whether ,his feet like ,his hands were nailed separately or were placed one over the other1 with one nail piercing both4 #abi ,darras1 ,hist4 ,eccles4 vol4 v41 says that ,p4 ,drach was able to trace all the ,hebrew characters1 and that they agree exactly with ,st4 ,john's version of the title4 #acj ,the sponge is still preserved in ,rome1 in ,st4 ,john ,lateran's4 #aca ,longet1 ,physiologie1 t4 ii41 p4 #gja4 #acb ,st4 ,matt4 on this point need create no difficulty1 for although he says that an angel rolled back the stone from the mouth of the sepulchre and sat upon it 7probably outside the sepulchre71 yet he does not say that the women were addressed by the angel while he sat upon the stone1 nor even that he was seen by them while he was in that position4 ,that he was seen by the guards1 one of whom may have been afterwards converted and have told this incident1 is plain from ,st4 ,matt43 but we are free to suppose that when the angel addressed the women 7,matt4 xxviii4 #e71 he may have been already within the sepulchre1 as in ,st4 ,mark4 #acc ,the difficulty against this view1 from the fact that ,st4 ,matt41 according to the ,vulgate ,version1 represents these women as coming to the tomb on the evening of the ,sabbath 7,vespere sabbati71 disappears1 if we admit that the ,vulgate rendering of the ,greek phrase1 is incorrect1 or1 at least1 misleading1 and should rather be post sabbatum1 as the phrase is explained by ,mald41 ,cornely 7iii4 p4 #cja1 note ,s71 ,kuin41 ,bloomf41 and the majority of commentators4 ,certainly we are convinced that ,magdalen did not visit the tomb on ,saturday evening2 for had she done so1 she must have learned that the tomb was guarded and the stone that closed it sealed1 and she and her companions would not come as they did on ,sunday morning1 saying to one another3 8,who shall roll away the stone for us80 ,had she been at the tomb on ,saturday evening1 she could not have hoped to be allowed to roll away the stone1 which was sealed and guarded2 or1 if she hoped for this permission from the soldiers1 then there would have been no room for the difficulty as to who should roll away the stone1 as the soldiers1 if they permitted its removal1 might be counted upon to remove it for women4 #acd ,it is the common belief that ,jesus appeared first of all to the ,blessed ,virgin1 though the appearance to ,magdalen is the first mentioned in the ,gospels4 ,estius and some other great commentators1 however1 deny that ,he appeared to the ,blessed ,virgin1 and hold that as he appeared in order to confirm the faith of those to whom he appeared1 there was no need that ,he should appear to the ,blessed ,virgin4 #ace 8,unde secundum naturam suam palpabile est corpus gloriosum1 sed ex virtute supernaturali hoc ei competit ut cum vult non palpetur a corpore non glorioso40--,st4 ,thomas1 ,summ4 ,theol41 ,suppl41 q4 #hc1 art4 #f4 #acf 8,si quis dixerit verba illa ,domini ,salvatoris3 ,accipite ,spiritum ,sanctum2 quorum remiseritis peccata1 remittuntur eis2 et quorum retinueritis1 retenta sunt3 non esse intelligenda de potestate remittendi et retinendi peccata in ,sacramento ,poenitentiae1 ,sicut ,ecclesia ,catholica ab initio semper intellexit2 detorserit autem1 contra institutionem hujus ,sacramenti1 ad auctoritatem praedicandi evangelium1 anathema sit40--,sess4 xiv41 ,can4 #b1 ,de ,poen4 #acg ,this reading1 however1 is not certain1 some critics read the perfect 7remissa sunt74 ,so ,tisch41 ,treg41 ,westc4 ,hort41 and ,lachm4 #ach ,some1 who admit the authenticity of verses #abc1 deny that of verses #bd and #be4 #aci ,the miraculous draught of fish in chapter xxi4 was not intended to confirm the faith of the disciples1 which now needed no confirmation1 but to typify the fecundity of the ,church over which ,peter was about to be placed4 #adj ,by 8clausulam0 he means the last two verses of the chapter4 #ada ,so1 too1 ,hesych4 and ,lidd4 and ,scott take as stronger than 1 so that the two words correspond to 8amare0 and 8diligere0 respectively1 as the ,vulgate makes them4 ,the distinction between the two ,latin words is well recognised4 ,thus ,cicero 7,ep4 ,fam4 xiii4 #dg71 writing to one friend about another says3 8,ut scires illum a me non diligi solum verum etiam amari40 #adb ,i4e41 belonging to him in virtue of his office4 #adc ,i4e41 extending directly over all the faithful1 and not merely mediately through their several bishops4 7,see ,franz41 ,de4 ,eccl4 ,thes41 x4 iii4 #b c47 #add 8,crux enim solebat ita a cruciariis portari1 ut brachia ligno transverso funibus extensa alligarentur40--,corl4