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You may copy it, give it away or re-use + it under the terms of the Project Gutenberg License <a href= + "#pglicense" class="tei tei-ref">included with this eBook</a> or + online at <a href="http://www.gutenberg.org/license" class= + "tei tei-xref">http://www.gutenberg.org/license</a></p> + </div> + <pre class="pre tei tei-div" style= + "margin-bottom: 3.00em; margin-top: 3.00em"> +Title: The Gospel of St. John + +Author: Joseph MacRory + +Release Date: July 19, 2014 [Ebook #46337] + +Language: English + +Character set encoding: UTF-8 + + +***START OF THE PROJECT GUTENBERG EBOOK THE GOSPEL OF ST. JOHN*** +</pre> + </div> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"></div> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"> + <p class="tei tei-p" style= + "text-align: center; margin-bottom: 1.73em"><span style= + "font-size: 173%">The Gospel of St. John</span></p> + + <p class="tei tei-p" style= + "text-align: center; margin-bottom: 1.20em"><span style= + "font-size: 120%">With Notes Critical and Explanatory</span></p> + + <p class="tei tei-p" style= + "text-align: center; margin-bottom: 1.20em"><span style= + "font-size: 120%">By the</span></p> + + <p class="tei tei-p" style= + "text-align: center; margin-bottom: 1.44em"><span style= + "font-size: 144%">Rev. Joseph MacRory, D.D.</span></p> + + <p class="tei tei-p" style= + "text-align: center; margin-bottom: 1.20em"><span style= + "font-size: 120%">Professor of Sacred Scripture and Hebrew, Maynooth + College</span></p> + + <p class="tei tei-p" style= + "text-align: center; margin-bottom: 1.20em"><span style= + "font-size: 120%">Ταῦτα δὲ γέγραπται, ἵνα πιστέυσητε ὅτι Ἰησοῦς ἐστιν + ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ, καὶ ἵνα πιστεύοντες ζωὴν ἔχητε ἐν τῷ + ὀνόματι αὐτοῦ.--St. John, xx. 31.</span></p> + + <p class="tei tei-p" style= + "text-align: center; margin-bottom: 1.00em">Browne & Nolan, + Limited</p> + + <p class="tei tei-p" style= + "text-align: center; margin-bottom: 1.00em">Dublin</p> + + <p class="tei tei-p" style= + "text-align: center; margin-bottom: 1.00em">1897</p> + </div> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"> + <h1 class="tei tei-head" style= + "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"> + <span style="font-size: 173%">Contents</span></h1> + + <ul class="tei tei-index tei-index-toc"> + <li><a href="#toc1">Preface.</a></li> + + <li><a href="#toc3">Introduction.</a></li> + + <li style="margin-left: 2em"><a href="#toc5">I.—Authenticity Of The + Fourth Gospel.</a></li> + + <li style="margin-left: 4em"><a href="#toc7">A.—External + Evidence.</a></li> + + <li style="margin-left: 4em"><a href="#toc9">B.—Internal + Evidence.</a></li> + + <li style="margin-left: 2em"><a href="#toc11">II.—Author.</a></li> + + <li style="margin-left: 2em"><a href="#toc13">III.—For Whom + Written, And With What Object.</a></li> + + <li style="margin-left: 2em"><a href="#toc15">IV.—Outline Of The + Plan Of The Gospel.</a></li> + + <li style="margin-left: 2em"><a href="#toc17">V.—Time And Place Of + Writing.</a></li> + + <li style="margin-left: 2em"><a href= + "#toc19">VI.—Integrity.</a></li> + + <li style="margin-left: 2em"><a href= + "#toc21">VII.—Language.</a></li> + + <li style="margin-left: 2em"><a href="#toc23">VIII.—Christ's + Discourses In The Gospel.</a></li> + + <li style="margin-left: 2em"><a href="#toc25">IX.—Errors Combated + In The Gospel.</a></li> + + <li><a href="#toc27">Chapter I.</a></li> + + <li><a href="#toc29">Chapter II.</a></li> + + <li><a href="#toc31">Chapter III.</a></li> + + <li><a href="#toc33">Chapter IV.</a></li> + + <li><a href="#toc35">Chapter V.</a></li> + + <li><a href="#toc37">Chapter VI.</a></li> + + <li><a href="#toc39">Chapter VII.</a></li> + + <li><a href="#toc41">Chapter VIII.</a></li> + + <li style="margin-left: 2em"><a href="#toc43">Authenticity of John + vii. 53-viii. 11.</a></li> + + <li style="margin-left: 4em"><a href="#toc45">Evidence against + Authenticity.</a></li> + + <li style="margin-left: 4em"><a href="#toc47">Evidence in favour of + Authenticity.</a></li> + + <li style="margin-left: 4em"><a href="#toc49">Conclusion.</a></li> + + <li style="margin-left: 2em"><a href="#toc51">Text.</a></li> + + <li><a href="#toc53">Chapter IX.</a></li> + + <li><a href="#toc55">Chapter X.</a></li> + + <li><a href="#toc57">Chapter XI.</a></li> + + <li><a href="#toc59">Chapter XII.</a></li> + + <li><a href="#toc61">Chapter XIII.</a></li> + + <li><a href="#toc63">Chapter XIV.</a></li> + + <li><a href="#toc65">Chapter XV.</a></li> + + <li><a href="#toc67">Chapter XVI.</a></li> + + <li><a href="#toc69">Chapter XVII.</a></li> + + <li><a href="#toc71">Chapter XVIII.</a></li> + + <li><a href="#toc73">Chapter XIX.</a></li> + + <li><a href="#toc75">Chapter XX.</a></li> + + <li><a href="#toc77">Chapter XXI.</a></li> + + <li><a href="#toc79">Footnotes</a></li> + </ul> + </div> + </div> + + <div class="tei tei-body" style= + "margin-bottom: 6.00em; margin-top: 6.00em"> + <div class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"> + <p class="tei tei-p" style= + "text-align: center; margin-bottom: 1.00em"></p> + + <div class="tei tei-figure" style="width: 30%; text-align: center"> + <a href="images/cover.jpg"><img src="images/cover.jpg" alt= + "Cover Art" /></a> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">[Transcriber's + Note: The above cover image was produced by the submitter at + Distributed Proofreaders, and is being placed into the public + domain.]</p> + </div><span class="tei tei-pb" id="pageii">[pg ii]</span><a name="Pgii" + id="Pgii" class="tei tei-anchor"></a> + + <div class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"> + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-style: italic">Nihil + Obstat.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Gualterus + MacDonald, D.D.</span></span>,</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Censor Theolog. + Deputat.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style= + "font-variant: small-caps">Imprimatur.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Gulielmus,</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-style: italic">Archiep. Dublinen., + Hiberniae Primas.</span></span></p> + </div><span class="tei tei-pb" id="pageiii">[pg iii]</span><a name= + "Pgiii" id="Pgiii" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"> + <a name="toc1" id="toc1"></a> <a name="pdf2" id="pdf2"></a> + + <h1 class="tei tei-head" style= + "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"> + <span style="font-size: 173%">Preface.</span></h1> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It may be well to + state briefly the object and plan of the present work. Some years ago + their Lordships the Archbishops and Bishops of Ireland decided to + lengthen considerably the course of Sacred Scripture read in this + College. As a result of their decision, all our students are now + expected to read the whole of the New Testament with the exception of + the Apocalypse, together with portions of the Old Testament. This + change, while it has the desirable advantage of familiarizing our + students with a larger portion of the Sacred Text, obviously renders + it impossible that so much time as formerly should be devoted to the + study of any one portion. The consequence of this is that it is now + impossible for any but the very ablest students to find time to read + the longer commentaries, such as those of Maldonatus, Estius, and A + Lapide. I was not long, therefore, in charge of the Class of Sacred + Scripture, when I became convinced that it would be useful, if not + necessary, to provide the students with a more compendious exposition + of the portions of Scripture that they are expected to study.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">With this object + in view, I have not attempted, in the present work, to give an + exhaustive commentary on the Fourth Gospel. Such an attempt, indeed, + would have frustrated my object. I have tried rather, while omitting + nothing of importance, to introduce nothing unnecessary, and to + observe throughout the utmost consistent brevity.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">I am prepared to + hear that some will consider I have passed too lightly over the + easier portions of the Gospel. I can only say, in reply, that what I + have done, has been done deliberately. Where the meaning of God's + word is sufficiently clear, I consider that it ought to be left to + the exercise of the student's intelligence to find it, 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 Text.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It might seem that + the able and learned commentary of Dr. MacEvilly—the only Catholic + commentary hitherto existing <span class="tei tei-pb" id="pageiv">[pg + iv]</span><a name="Pgiv" id="Pgiv" class="tei tei-anchor"></a> on + this Gospel in the English language—would render such a work as the + present unnecessary. But the length of His Grace's work, like the + works of Maldonatus, Estius, and A Lapide, renders it not wholly + adapted to the present conditions of our students. Besides, anyone + acquainted with the work of a professor will readily realize how + important it is, and how desirable, when possible, that students + should possess in handy and permanent form the professor's views. No + two men will think alike on all the difficult and intricate questions + arising out of the Gospel of St. John; and while I should feel it my + duty, if lecturing on the work of another, to impose upon the + students of my class the necessity of taking notes, I have hope that + the present work will to a large extent obviate such a necessity. His + Grace's work will, no doubt, continue to be used by many of our + students in preference to mine, and with all of them it will still + hold its place as a useful book of reference.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Latin Text + that I have followed is a reprint from the Latin Vulgate published at + Turin in 1883: <span class="tei tei-hi"><span style= + "font-style: italic">Biblia Sacra Vulgatae Editionis, Sixti V. + Pontificis Maximi jussu recognita, et Clementis VIII. auctoritate + edita. Editio emendatissima, Indicis Congregationis decreto probata, + et iterum hoc anno evulgata. Augustae Taurinorum, typis Hyacinthi + Marietti</span></span>, <span class="tei tei-hi"><span style= + "font-variant: small-caps">mdccclxxxiii</span></span>. In only one + instance is there a conscious departure from this edition, and that + is in verses 3 and 4 of the first chapter, where I have returned to + the original punctuation of the Clementine Edition.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The English Text + is from the Rhemish New Testament approved by Cardinal Wiseman, and + published by Burns and Oates, Limited.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Maynooth + College</span></span>,<br /> + <span class="tei tei-hi"><span style="font-style: italic">Ascension + Thursday, 1897</span></span>.</p> + </div><span class="tei tei-pb" id="page001">[pg 001]</span><a name= + "Pg001" id="Pg001" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"> + <a name="toc3" id="toc3"></a> <a name="pdf4" id="pdf4"></a> + + <h1 class="tei tei-head" style= + "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"> + <span style="font-size: 173%">Introduction.</span></h1> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc5" id="toc5"></a> <a name="pdf6" id="pdf6"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">I.—Authenticity Of The Fourth + Gospel.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em">That St. John + the Apostle is also an Evangelist, and author of the fourth Gospel, + has been the all but unanimous testimony of tradition. If we except + the Alogi (St. Epiph., <span class="tei tei-hi"><span style= + "font-style: italic">Haer.</span></span>, li. 3, 4), heretics of + the second century, who denied the Johannine authorship, not on + historical, but on dogmatic grounds, the authenticity of the Gospel + was unquestioned down to the end of the eighteenth century. Since + that time, however, it has been frequently and variously attacked + by the so-called Rationalists, whose many views in regard to it may + be reduced to one or other of the three following theories:—</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">1. The patrons + of what is sometimes called the <span class="tei tei-q">“partition + theory”</span> hold that, though the work as a whole cannot be said + to be St. John's, still considerable portions of it are his. About + the extent of these portions they differ. Weisse, who, in the year + 1838, first gave prominence to this theory, held that the + discourses attributed to Christ in the Gospel are studies from the + pen of St. John, representing what he considered to be the doctrine + of Christ; and that St. John's disciples afterwards set these + discourses in their present historical framework, and thus produced + the Gospel. Others, however, admit that some portions of the + narrative, as well as the discourses, are the work of St. John.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">2. The Gospel is + in no part the work of St. John; still the historical portions + contain valuable traditions derived from that Apostle. Renan, + <span class="tei tei-pb" id="page002">[pg 002]</span><a name= + "Pg002" id="Pg002" class="tei tei-anchor"></a> who holds this view, + says:—<span class="tei tei-q">“The fourth Gospel is not the work of + the Apostle John. It was attributed to him by one of his disciples, + about the year 100. The discourses are almost wholly fictitious; + but the narrative portions contain valuable traditions, which reach + back in part to the Apostle John.”</span><a id="noteref_1" name= + "noteref_1" href="#note_1"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">3. This, like + the preceding theory, denies the Johannine authorship; but it goes + farther than the preceding, in denying to our Gospel any historical + value. According to this theory, not only are the discourses + spurious, but the historical portions are wholly unreliable, and + the Gospel was forged in the latter half of the second century. So + Baur and many others.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Against these + various adversaries there is abundant evidence, external and + internal, in favour of the authenticity of our Gospel.</p> + + <div class="tei tei-div" style= + "margin-bottom: 3.00em; margin-top: 3.00em"> + <a name="toc7" id="toc7"></a> <a name="pdf8" id="pdf8"></a> + + <h3 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"> + <span style="font-size: 120%">A.—External Evidence.</span><a id= + "noteref_2" name="noteref_2" href="#note_2"><span class= + "tei tei-noteref" style="text-align: left"><span style= + "font-size: 60%; vertical-align: super">2</span></span></a></h3> + + <p class="tei tei-p" style="margin-bottom: 1.00em">1. The + <span class="tei tei-hi"><span style="font-weight: 700">Apostolic + Fathers</span></span> do not, indeed, quote our Gospel as the + work of St. John, for it was not their custom to name the author + from whom they quoted; but passages are met with in the works of + these fathers which are very probably founded upon passages in + our Gospel. Compare, for instance, with John xxi. 20, the words + of St. Clement of Rome († 101):—<span class="tei tei-q">“John + also, who leaned upon the bosom of our Lord, whom the Lord loved + exceedingly”</span> (Epis. 1 <span class= + "tei tei-hi"><span style="font-style: italic">De + Virgin</span></span>, c. 6); or with John iii. 8, the words of + St. Ignatius of Antioch († 107):—<span class="tei tei-q">“The + Spirit, since He is born of God, is not deceived, <span class= + "tei tei-hi"><span style="font-style: italic">for He knoweth + whence He cometh and whither He goeth</span></span>”</span> (Ad. + Philad. 7). It would be easy to multiply instances of this + kind;<a id="noteref_3" name="noteref_3" href= + "#note_3"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">3</span></span></a> but, + as such coincidences are always more or less inconclusive, it is + more important to note here that Papias and Polycarp, two + disciples of St. John, indirectly support the claim of the fourth + Gospel to authenticity. For it is certain that both these writers + accepted the First Epistle of St. John as his.<a id="noteref_4" + name="noteref_4" href="#note_4"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">4</span></span></a> Now, + so great is the similarity of style between our Gospel and that + Epistle, and so close the relation between the two, that we are + justified in concluding, with Cornely (Introd. iii. 59, 3), that + Papias and Polycarp, admitting the one, probably admitted also + the other to be the work of St. John. Even Renan admits that + <span class="tei tei-q">“The two writings offer the most complete + identity of style, the same terms, the same favourite + expressions.”</span> Indeed we have now the direct testimony of + <span class="tei tei-pb" id="page003">[pg 003]</span><a name= + "Pg003" id="Pg003" class="tei tei-anchor"></a> Papias in a + fragment of his rather recently discovered: <span class= + "tei tei-q">“Quant au silence de Papias il n'est plus possible + d'en tirer un argument contre le quatrième Evangile. Un nouveau + fragment de l'évêque d'Hieropolis, cité par Thomasius (i. 344) + ... temoigne qu'il connaissait l'œuvre de l'Apotre”</span> + (<span class="tei tei-hi"><span style= + "font-style: italic">Didon—Jesus Christ</span></span>, Introd. + xxviii.).</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">2. The + <span class="tei tei-hi"><span style="font-weight: 700">Fathers + of the second century</span></span> were thoroughly acquainted + with our Gospel, and some of them refer to it as the work of St. + John. Thus, when <span class="tei tei-hi"><span style= + "font-weight: 700">Justin Martyr</span></span> († 167), in + proving the necessity of Baptism (<span class= + "tei tei-hi"><span style="font-style: italic">Apol.</span></span> + i. 61), says: <span class="tei tei-q">“For Christ said: + <span class="tei tei-q">‘Unless you be born again, you shall not + enter into the kingdom of heaven.’</span> Now that those born + once cannot enter again into the wombs of their mothers, is clear + to all,”</span> there can hardly be a doubt that he had before + his mind John iii. 3, 4.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Again, + <span class="tei tei-hi"><span style= + "font-weight: 700">Tatian</span></span>, a disciple of St. + Justin, actually wrote a Harmony of the Four Gospels, known as + Tatian's <span class="tei tei-hi"><span style= + "font-style: italic">Diatessaron</span></span>, which commenced + with the opening words of our Gospel: <span class="tei tei-q">“In + the beginning was the Word.”</span><a id="noteref_5" name= + "noteref_5" href="#note_5"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">5</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The + <span class="tei tei-hi"><span style= + "font-weight: 700">Muratorian Fragment</span></span>, which + contains a list of canonical books, made not later than 170 + <span class="tei tei-hi"><span style= + "font-variant: small-caps">a.d.</span></span>, says: <span class= + "tei tei-q">“John, one of the disciples, (is the author) of the + fourth Gospel.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style= + "font-weight: 700">Theophilus</span></span> of Antioch († 186), + who was the sixth successor to St. Peter in the see of Antioch, + says:—<span class="tei tei-q">“These things we are taught by the + Sacred Scriptures, and by all inspired by the Holy Ghost, + <em class="tei tei-emph"><span style="font-style: italic">of whom + John says</span></em>: <span class="tei tei-q">‘In the beginning + was the Word,’</span> ”</span> &c.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Finally, + <span class="tei tei-hi"><span style= + "font-weight: 700">Irenæus</span></span> († 202), who was Bishop + of Lyons in Gaul, from about the year 180, and who wrote his + work, <span class="tei tei-hi"><span style= + "font-style: italic">Against Heresies</span></span>, probably + between 180 and 190 <span class="tei tei-hi"><span style= + "font-variant: small-caps">a.d.</span></span>, says:—<span class= + "tei tei-q">“Afterwards John, a disciple of the Lord, who + reclined upon His breast, also wrote a Gospel.”</span> This + testimony of Irenæus is of very special importance; for, besides + being a native of Asia Minor, and a bishop in Gaul, and thus + representing in himself the traditions of both countries, he was + moreover a disciple of Polycarp, who was himself a disciple of + St. John, so that no one had better opportunities than Irenæus of + learning everything connected with the Apostle.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Indeed, so + well was our Gospel known, and its authority recognised in the + second century, that even the heretics of the time sought the + sanction of its authority for their errors. <span class= + "tei tei-q">“They use that which is according to John,”</span> + says Irenæus, speaking of the Valentinian heretics of the second + century (Iren., <span class="tei tei-hi"><span style= + "font-style: italic">Haer.</span></span>, iii. 11. + 7).</p><span class="tei tei-pb" id="page004">[pg + 004]</span><a name="Pg004" id="Pg004" class="tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">3. We abstain + from quoting Fathers of the <span class="tei tei-hi"><span style= + "font-weight: 700">third century</span></span>, because it is not + denied that they knew our Gospel, and acknowledged St. John to be + the author. Even Strauss (<span class="tei tei-hi"><span style= + "font-style: italic">Leben Jesu</span></span>, § 10, p. 47) says: + <span class="tei tei-q">“It is certain that towards the end of + the second century, the same four Gospels which we have still, + are found recognised in the Church, and are repeatedly quoted as + the writings of the Apostles, and disciples of the Apostles, + whose names they bear, by the three most eminent ecclesiastical + teachers—Irenæus, in Gaul; Clement, in Alexandria; and + Tertullian, in Carthage.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It is + undeniable then that before the close of the second century, the + fourth Gospel was everywhere in the Church received as the + genuine work of St. John. This, we hold, proves that it must be + indeed his work. For he lived on till the end of the first + century; his disciples till the middle, and their disciples till + the end, of the second century. Is it possible then that a + spurious work, produced by some forger in the second century, + could have been everywhere so soon received and recognised as the + work of the Apostle?</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 3.00em; margin-top: 3.00em"> + <a name="toc9" id="toc9"></a> <a name="pdf10" id="pdf10"></a> + + <h3 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"> + <span style="font-size: 120%">B.—Internal Evidence.</span></h3> + + <p class="tei tei-p" style="margin-bottom: 1.00em">1. The author + himself tells us (xxi. 20, 24), that he is <span class= + "tei tei-q">“the disciple whom Jesus loved, who also leaned on + His breast at supper.”</span> Now according to all the fathers, + <span class="tei tei-q">“the disciple whom Jesus loved,”</span> + &c., was St. John. Moreover, the three most favoured + disciples were Peter, James, and John. They alone were permitted + to be present at the raising to life of the daughter of Jairus + (Mark v. 37), at the transfiguration (Matt. xvii. 1), and at the + agony in the garden (Matt. xxvi. 37). But Peter cannot be the + writer of our Gospel, from whom he is explicitly distinguished + (John xxi. 20); nor James the Greater, for, in the opinion of + all, he had been beheaded by Herod Agrippa I. (Acts xii. 2) many + years before our Gospel was written. It remains then that the + writer must be St. John. Nor does this argument lose its force, + even though we admit that the last two verses of our Gospel (John + xxi. 24, 25) were not written by St. John. For since they have + stood in the Gospel from the beginning, they must at least be the + evidence of a contemporary; so that we have here either an + internal argument or another powerful external one in favour of + the Johannine authorship.</p><a name="Intro_I_B_2" id= + "Intro_I_B_2" class="tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">2. While the + Apostle John plays an important part in the other Gospels, he is + not named even once in the fourth Gospel. If we had only it, we + should not know that there was an Apostle of that name. The fair + inference then is, that he himself being the writer, suppressed + his own name through modesty. Moreover, while the other + Evangelists are accustomed, when they speak of John the Baptist, + to distinguish <span class="tei tei-pb" id="page005">[pg + 005]</span><a name="Pg005" id="Pg005" class="tei tei-anchor"></a> + him from John the Apostle, our author, again through modesty, + ignores the Apostle, and refers nineteen different times to the + Baptist as John without any distinguishing appellative.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">3. The style + is just such as we should expect from St. John; the Greek purer + than that of the other Gospels, because of the author's long + sojourn in Asia Minor, yet not untinged by Hebraisms because of + his earlier life spent in Palestine.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">4. The whole + Gospel points to its author as one who was intimately acquainted + with Palestine and its customs, and who had lived and moved among + the events he describes.<a id="noteref_6" name="noteref_6" href= + "#note_6"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">6</span></span></a> Thus + the journey from Cana to Capharnaum is rightly described as a + <em class="tei tei-emph"><span style= + "font-style: italic">descent</span></em> (John iv. 47, 51); the + author is acquainted with the pools of Bethsaida and Siloe at + Jerusalem (John v. 2, ix. 7), with the position of the brook of + Cedron in relation to Jerusalem and the Mount of Olives (John + xviii. 1), and with the distance of Bethany from the Holy City + (xi. 18).</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Among Jewish + customs he refers to the manner of purification before meals + (John ii. 6), and to their avoidance of intercourse with + Samaritans (iv. 9), and hints at the objection of their teachers + to speak publicly with women (John iv. 27). He shows, too, that + he is familiar, not merely with Jewish festivals, but also with + their peculiar solemnities (John vii. 2, 37), and the time of + their occurrence (x. 22). Finally, he declares himself an + <em class="tei tei-emph"><span style= + "font-style: italic">eye-witness</span></em>, as well where he + says:—<span class="tei tei-q">“The Word was made flesh, and dwelt + among us, <span class="tei tei-hi"><span style= + "font-style: italic">and we saw His glory</span></span>”</span> + (John i. 14), as where he tells us, <span class="tei tei-q">“He + <em class="tei tei-emph"><span style="font-style: italic">that + saw it</span></em>, hath given testimony ... and he knoweth that + he saith true”</span> (John xix. 35).</p> + </div> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc11" id="toc11"></a> <a name="pdf12" id="pdf12"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">II.—Author.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em">St. John, + Apostle, Evangelist, prophet, and martyr, was born in Galilee, the + son of Zebedee, a fisherman of some means, and Salome, one of those + holy women who ministered to our Lord during His public life, and + stood by His cross on Calvary (Mark i. 20; Matt. iv. 21, xxvii. 56; + Mark xv. 40, xvi. 1). Before his call by Jesus, John was probably a + disciple of the Baptist, and it is extremely likely that he was one + of the two who at the preaching of their Master first believed in + Christ (John i. 37, and foll.). Called with his brother James, + immediately after Peter and Andrew (Matt. iv. 18, 19, 21), + <span class="tei tei-pb" id="page006">[pg 006]</span><a name= + "Pg006" id="Pg006" class="tei tei-anchor"></a> he left all things + to follow Christ, and became the best beloved of all the disciples. + With Peter and his own brother James he was permitted to witness + the raising to life of the daughter of Jairus, and to be present at + the transfiguration on Thabor, and the agony in Gethsemane (Mark v. + 27; Matt. xvii. 1; Matt. xxvi. 37). He was privileged to recline on + his Master's bosom at the Last Supper (John xviii. 23), and to him + alone was given from the cross the blessed trust of providing for + the Mother of God (John xix. 27). Nor did he fail to return love + for love. When the Apostles fled in terror from Gethsemane (Mark + xiv. 50), Peter and John followed Jesus into the court of the + High-priest (John xviii. 15); and at the last tragic scene on + Calvary, our Evangelist, brave with the courage begotten of love, + was still close to his Master (John xix. 26).</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">After the + descent of the Holy Ghost, St. John, with St. Peter, took a leading + part in establishing the Church. He and Peter were the first to + suffer imprisonment for preaching the faith of Christ (Acts iv. 2, + 3); and, again in company with Peter, he was chosen to go down from + Jerusalem, and confer the Sacrament of Confirmation on the + converted Samaritans. How long he remained in Palestine, we cannot + say with certainty. When St. Paul went up to the Council of + Jerusalem, in 47 <span class="tei tei-hi"><span style= + "font-variant: small-caps">a.d.</span></span>,<a id="noteref_7" + name="noteref_7" href="#note_7"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">7</span></span></a> he + found St. John there; but whether our Apostle had himself gone up + specially to the Council, or had hitherto confined his preaching to + Palestine, it seems impossible to say, for St. Peter was there too, + though he had been already Bishop of Antioch, and was then Bishop + of Rome.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In addition to + the preceding facts gleaned from the New Testament, we learn from + tradition that the saint remained in Jerusalem till after the + Blessed Virgin's death (Niceph., <span class= + "tei tei-hi"><span style="font-style: italic">H. E.</span></span>, + ii. 42); that he subsequently preached in Asia Minor, and, probably + after the martyrdom of St. Paul (67 <span class= + "tei tei-hi"><span style= + "font-variant: small-caps">a.d.</span></span>), settled at Ephesus + (Origen, <span class="tei tei-hi"><span style= + "font-style: italic">apud.</span></span> Euseb., <span class= + "tei tei-hi"><span style="font-style: italic">H. E.</span></span>, + iii. 1). In the reign of Domitian (81-96 <span class= + "tei tei-hi"><span style= + "font-variant: small-caps">a.d.</span></span>) he was taken to + Rome, and thrown into a cauldron of boiling oil, from which he came + forth unhurt (Tertull., <span class="tei tei-hi"><span style= + "font-style: italic">De Praescr.</span></span> 36).<a id= + "noteref_8" name="noteref_8" href="#note_8"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">8</span></span></a> He was + then banished to the island of Patmos, in the Aegean Sea, where he + wrote the Apocalypse; was liberated on the accession of Nerva + (96-98 <span class="tei tei-hi"><span style= + "font-variant: small-caps">a.d.</span></span>), and allowed to + return to Ephesus, where he lived to an extreme old age, and died + in the sixty-eighth year after our Lord's Passion (Jer., + <span class="tei tei-hi"><span style="font-style: italic">Advers. + Jovin</span></span>, i. 14), <span class="tei tei-hi"><span style= + "font-style: italic">i.e.</span></span>, about 101 of the Dionysian + era.</p> + </div><span class="tei tei-pb" id="page007">[pg 007]</span><a name= + "Pg007" id="Pg007" class="tei tei-anchor"></a> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc13" id="toc13"></a> <a name="pdf14" id="pdf14"></a> + <a name="Intro_III" id="Intro_III" class="tei tei-anchor"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">III.—For Whom Written, And With What + Object.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em">St. Jerome tells + us that the fourth Gospel was written for the Christians of Asia + Minor, and at their request.<a id="noteref_9" name="noteref_9" + href="#note_9"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">9</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The object or + scope of the Gospel was threefold:—</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">1. To prove that + Jesus was the Son of God made man, and that all supernatural life + must come to us through faith in His name. Hence he tells us in the + very beginning that <span class="tei tei-q">“the Word was God ... + and the Word was made flesh, and dwelt amongst us”</span> (John i. + 14); and in xx. 31: <span class="tei tei-q">“But these are written + that you may believe that Jesus is the Christ the Son of God, and + that believing you may have life in His name.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><a name= + "Intro_III_2" id="Intro_III_2" class="tei tei-anchor"></a> 2. As + connected with the preceding, indirectly to refute the heresies of + the Cerinthians, Ebionites, and Nicolaites,<a id="noteref_10" name= + "noteref_10" href="#note_10"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">10</span></span></a> all of + whom erred in regard to either the Divinity or humanity of Christ. + See below <a href="#Chapter_IX" class="tei tei-ref">IX.</a>, and + Cornely, iii., † 64.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">3. To supplement + the three Synoptic Gospels. So nearly all the fathers. And, indeed, + it is perfectly evident that an Evangelist who is entirely silent + regarding the birth, infancy, and childhood of our Lord, and who + introduces Him abruptly to the reader at the beginning of His + public life, cannot have meant to write a complete life of Christ. + And since St. John wrote many years after the other Evangelists, it + is not surprising to find that his work partakes more of a + supplemental character than any of the Synoptic Gospels.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc15" id="toc15"></a> <a name="pdf16" id="pdf16"></a> + <a name="Intro_IV" id="Intro_IV" class="tei tei-anchor"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">IV.—Outline Of The Plan Of The + Gospel.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em">What has just + been said regarding the object of the Gospel will enable us to form + a general conception of its plan. It must be carefully borne in + mind that St. John did not intend to write a Life of Christ, nor to + give a general view of His teaching, nor to compile a work on the + general history of his own times. His main object was to prove that + Jesus of Nazareth was the Son of God; and the various parts + <span class="tei tei-pb" id="page008">[pg 008]</span><a name= + "Pg008" id="Pg008" class="tei tei-anchor"></a> of the Gospel are + carefully disposed with a view to this end. Out of the vast mass of + materials at his disposal (xxi. 25; xx. 30) he selects such + incidents, such miracles and discourses of our Lord, as are best + suited to the attainment of this special purpose. In accordance + with this view, we subjoin a brief outline of the <em class= + "tei tei-emph"><span style="font-style: italic">plan</span></em> of + the Gospel.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">I. 1-18.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">The + Prologue.</span></span> The Word in His absolute, eternal Being; in + His relation to creation generally, and to the spiritual + enlightenment and sanctification of man; His incarnation.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">I. 19-XXI. + 23.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-style: italic">The + Narrative</span></span>, which divides itself naturally into two + parts:—</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(<span class= + "tei tei-hi"><span style="font-style: italic">a</span></span>) I. + 19-XII. 50. Manifestation of Christ's Divinity in His <span class= + "tei tei-hi"><span style="font-style: italic">Public + Life</span></span>—</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">By the testimony + of the Baptist.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">By the testimony + of His disciples.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">By the testimony + of His miracles.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">By the testimony + of His discourses.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(<span class= + "tei tei-hi"><span style="font-style: italic">b</span></span>) + XIII. 1-XXI. 23. Manifestation of Christ's Divinity in His last + discourses, and in His passion, death, resurrection, and risen + life.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">XXI. 24, 25.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">The + Epilogue</span></span>, in which the beloved disciple testifies + that he is the author of the Gospel, and that what he has written + is true, though incomplete.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc17" id="toc17"></a> <a name="pdf18" id="pdf18"></a> + <a name="Intro_V" id="Intro_V" class="tei tei-anchor"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">V.—Time And Place Of + Writing.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The exact date + of our Gospel is uncertain. One thing is absolutely certain: that + it was written after the other three Gospels. Some have placed it + almost as early as 70 <span class="tei tei-hi"><span style= + "font-variant: small-caps">a.d.</span></span>; but the weight of + evidence, external and internal, places it in the last decade of + the first century, that is to say, between 90 and 100 <span class= + "tei tei-hi"><span style= + "font-variant: small-caps">a.d.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">There is great + doubt, too, as to the place where it was written. Irenæus + distinctly states that it was written at Ephesus,<a id="noteref_11" + name="noteref_11" href="#note_11"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">11</span></span></a> and + many of the fathers are of the same opinion. On the other hand, a + large number of ancient writers hold, that, like the Apocalypse, it + was written in Patmos. See Patrizzi, lib. i., cap. iv., § 86, who + himself inclines to the latter view.</p> + </div><span class="tei tei-pb" id="page009">[pg 009]</span><a name= + "Pg009" id="Pg009" class="tei tei-anchor"></a> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc19" id="toc19"></a> <a name="pdf20" id="pdf20"></a> + <a name="Intro_VI" id="Intro_VI" class="tei tei-anchor"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">VI.—Integrity.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em">With the + exception of three passages: v. 4, vii. 53-viii. 11, and the whole + of the last chapter, which have been attacked as interpolations, + the integrity of the fourth Gospel has not been seriously + questioned. These passages we shall examine as they occur, and + there discuss the question of their authenticity.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc21" id="toc21"></a> <a name="pdf22" id="pdf22"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">VII.—Language.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It is certain + that St. John wrote in Greek. Such has been the opinion of all + writers, and it is proved by the fact that he wrote for the + Christians of Asia Minor, whose language we know was Greek.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc23" id="toc23"></a> <a name="pdf24" id="pdf24"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">VIII.—Christ's Discourses In The + Gospel.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em">St. John's + Gospel has this peculiarity, that it is made up, in great part, of + Christ's discourses. Judging from the attention which the + Evangelist seems to pay to the order of time, we feel sure that + these discourses are reported in the chronological order in which + they were delivered.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But are they + reported in the very words used by Christ? We feel convinced that + they are not. The important heads of doctrine, such as iii. 3, 5, + bearing on baptism; or vi. 48, 52, regarding the Blessed Eucharist, + are, doubtless, reported in almost<a id="noteref_12" name= + "noteref_12" href="#note_12"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">12</span></span></a> the + exact words of our Lord. But the discourses generally we believe to + be reported merely in substance. For this was sufficient for the + Evangelist's purpose; and, therefore, we have no reason to suppose + a miraculous assistance which would enable him to remember every + word. No doubt the Evangelist had the assistance of inspiration; + but the Catholic view of inspiration warrants us in believing that + in general the ideas only, and not the words, were inspired. We + thus get rid of the Rationalist difficulty that the discourses must + be fictitious, because, <span class="tei tei-pb" id="page010">[pg + 010]</span><a name="Pg010" id="Pg010" class="tei tei-anchor"></a> + they say, no human memory could retain such long discourses for + more than half a century. For in our view it is only the substance + of the discourses that is handed down, and, even if we abstracted + altogether from the assistance given him by inspiration, 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 discourses, aided as it must have been by the fact that + these discourses, besides being the food of his daily meditation, + were doubtless again and again repeated in his apostolic + preaching.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc25" id="toc25"></a> <a name="pdf26" id="pdf26"></a> + <a name="Intro_IX" id="Intro_IX" class="tei tei-anchor"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">IX.—Errors Combated In The + Gospel.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em">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 + St. John. We intend, however, to speak here only of those errors + which had already arisen in the time of the Evangelist, and against + which, therefore, his Gospel was immediately directed. What these + were we learn from SS. Irenæus and Jerome. The former distinctly + says that our Gospel was directed against the errors of + <span class="tei tei-hi"><span style= + "font-weight: 700">Cerinthus</span></span>, and of <span class= + "tei tei-q">“those who are called <span class= + "tei tei-hi"><span style= + "font-weight: 700">Nicolaites</span></span>”</span> (see above, + <a href="#Intro_III_2" class="tei tei-ref">III. 2</a>, note); while + the latter says that it was directed against <span class= + "tei tei-hi"><span style= + "font-weight: 700">Cerinthus</span></span>, and <span class= + "tei tei-hi"><span style="font-weight: 700">other heretics, + especially the Ebionites</span></span>.<a id="noteref_13" name= + "noteref_13" href="#note_13"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">13</span></span></a> It is + important for us, then, in approaching the study of this Gospel to + understand what was the nature of these errors against which it was + directed.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style= + "font-weight: 700">Cerinthus</span></span>, though professing + belief in a Supreme Being, held that the world was not made by Him, + but by an inferior <em class="tei tei-emph"><span style= + "font-style: italic">power</span></em> (virtus) distinct from Him, + and ignorant of Him. (2) That Jesus was not born of a Virgin, but + the child of Joseph and Mary, born according to the ordinary course + of nature. (3) That Christ (the Word) was quite distinct from + Jesus; that, however, He had descended upon Jesus immediately after + the latter's baptism, and remained with Him filling His soul till + shortly before the Passion; that then Christ departed from Jesus, + who suffered and died a <em class="tei tei-emph"><span style= + "font-style: italic">mere</span></em> man, <span class="tei tei-pb" + id="page011">[pg 011]</span><a name="Pg011" id="Pg011" class= + "tei tei-anchor"></a> while Christ suffered nothing, being indeed + entirely spiritual and impassible.<a id="noteref_14" name= + "noteref_14" href="#note_14"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">14</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The <span class= + "tei tei-hi"><span style= + "font-weight: 700">Ebionites</span></span>, unlike the Cerinthians, + admitted that the world was created by God, but, like them, denied + that Christ was anything but a mere man. They scrupulously observed + the Mosaic Law, which they held to be <em class= + "tei tei-emph"><span style= + "font-style: italic">obligatory</span></em>, by the observance of + which Jesus had merited to be called Christ, and through which + every man was able to become a Christ.<a id="noteref_15" name= + "noteref_15" href="#note_15"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">15</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">About the + doctrine of the <span class="tei tei-hi"><span style= + "font-weight: 700">Nicolaites</span></span>, which they claimed to + have derived from Nicolas the Deacon (Acts vi. 5), we know nothing + definite; but it is generally held that it was akin to that of the + Cerinthians and Ebionites.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Among the + <span class="tei tei-q">“other heretics”</span> alluded to by St. + Jerome in the passage cited above were, doubtless, the <span class= + "tei tei-hi"><span style="font-weight: 700">Simonians</span></span> + (followers of Simon Magus, Acts viii. 9, and foll.), and the + <span class="tei tei-hi"><span style= + "font-weight: 700">Docetae</span></span>.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The <span class= + "tei tei-hi"><span style="font-weight: 700">Simonians</span></span> + agreed with the Cerinthians in denying that the world was made by + God, and that Jesus was God, and St. Irenæus speaks of them as the + originators of the Gnostic heresy. <span class= + "tei tei-q">“Simoniani a quibus <em class= + "tei tei-emph"><span style="font-style: italic">falsi nominis + scientia</span></em> accepit initia.”</span> (<span class= + "tei tei-hi"><span style="font-style: italic">Adv. + Haer.</span></span>, i. xxxiii. 4.)</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The <span class= + "tei tei-hi"><span style="font-weight: 700">Docetae</span></span> + (δοκεῖν = to seem) held that Christ had only the <em class= + "tei tei-emph"><span style= + "font-style: italic">appearance</span></em> of a human body; and + hence, that His sufferings and death were not real, but + apparent.</p> + </div> + </div><span class="tei tei-pb" id="page013">[pg 013]</span><a name= + "Pg013" id="Pg013" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"> + <a name="toc27" id="toc27"></a> <a name="pdf28" id="pdf28"></a> + + <h1 class="tei tei-head" style= + "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"> + <span style="font-size: 173%">Chapter I.</span></h1> + + <div class="block tei tei-quote" style= + "margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">1-18.</span> <span class="tei tei-hi"><span style= + "font-size: 90%; font-weight: 700">The prologue</span><a id= + "noteref_16" name="noteref_16" href="#note_16"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; font-weight: 700; vertical-align: super">16</span></span></a> + <span style="font-size: 90%; font-weight: 700">declares the Word's + eternity, distinct personality, and essential unity with God; His + relations with creation generally, and with man in particular; His + incarnation, and the fulness of grace, and perfection of revelation + attained through Him.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">19-34.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">Some of + the Baptist's testimonies to Christ.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">35-51.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">Circumstances + in which Christ's first disciples were called.</span></span></p> + </div> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">1. In principio erat Verbum, et Verbum + erat apud Deum, et Deus erat Verbum.</td> + + <td class="tei tei-cell">1. In the beginning was the Word, and + the Word was with God, and the Word was God.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">1. <span class= + "tei tei-hi"><span style="font-weight: 700">In the + beginning.</span></span> These words most probably mean here, as in + Gen. i. 1, at the beginning of all created things; in other words, + when time began. Their meaning must always be determined from the + context. Thus we know from the context in Acts xi. 15, that St. Peter + there uses them in reference to the beginning of the Gospel. + Similarly, the context here determines the reference to be to the + beginning of creation; for He who is here said to have been in the + beginning, is declared in verse 3 to be the creator of all things, + and must therefore have already been in existence at their + beginning.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Others, however, + have interpreted the words differently. Many of the fathers + understood them to mean: in the Father, and took this first clause of + <span class="tei tei-pb" id="page014">[pg 014]</span><a name="Pg014" + id="Pg014" class="tei tei-anchor"></a> v. 1, as a declaration that + the Word was in the Father. But, though it is quite true to say that + the Word was and is in the Father (x. 38), both being consubstantial, + still such does not seem to be the sense of the phrase before us. Had + St. John meant to state this, surely he would have written: In God, + or, in the Father, was the Word. He names God in the next two + clauses: <span class="tei tei-hi"><span style= + "font-style: italic">And the Word was with God, and the Word was + God</span></span>. Why then should he at the risk of being + misunderstood, refer to Him in this first clause under another name? + Besides, if this first clause stated the Word's consubstantiality + with the Father, the third clause: <span class= + "tei tei-hi"><span style="font-style: italic">And the Word was + God</span></span>, would then be tautological.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Many of the + commentators also urge against this view, that if the first clause + meant, in God (or, in the Father) was the Word, the <em class= + "tei tei-emph"><span style="font-style: italic">second</span></em> + clause would be merely a repetition. But we cannot assent to this, + since, as we shall see, the second clause would add the important + statement of the Word's distinct personality. However, the view seems + to us improbable for the other reasons already stated.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Others take + <span class="tei tei-q">“beginning”</span> here to mean eternity, so + that we should have in this first clause a <em class= + "tei tei-emph"><span style="font-style: italic">direct</span></em> + statement of the Word's eternity. But against this is the fact that + ἀρχη (beginning) nowhere else bears this meaning, and can be + satisfactorily explained in a different sense here. Hence, as already + explained, <span class="tei tei-q">“in the beginning”</span> means: + when time began.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">Was</span></span> (ἦν), + <span class="tei tei-hi"><span style= + "font-style: italic">i.e.</span></span>, was <em class= + "tei tei-emph"><span style="font-style: italic">already</span></em> + in existence. Had St. John meant to declare that at the dawn of + creation the Word began to exist, he would have used ἐγένετο as he + does in verse 3 regarding the beginning of the world, and again in + verse 6 regarding the coming of the Baptist. This cannot fail to be + clear to anyone who contrasts verses 1, 2, 4, and 9 of this chapter + with verses 3, 6, and 14. In the former ἦν is used throughout in + reference to the eternal existence of the Word;<a id="noteref_17" + name="noteref_17" href="#note_17"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">17</span></span></a> in the + latter ἐγένετο, when there is question of the beginning of created + things (3), or of the coming of the Baptist (6), or of the assumption + by the Word of human nature at the incarnation (14). At the beginning + of creation, then, the Word was already in existence; and hence it + follows that He must be uncreated, and therefore eternal. St. John's + statement here that the Word was already in existence in the + beginning, is, accordingly, equivalent to our Lord's claim + <span class="tei tei-pb" id="page015">[pg 015]</span><a name="Pg015" + id="Pg015" class="tei tei-anchor"></a> to have existed <em class= + "tei tei-emph"><span style="font-style: italic">before</span></em> + the world was (xvii. 5), and in both instances the Word's eternity, + though not directly stated, follows immediately. Hence we find that + the Council of Nice and the fathers generally inferred, against the + Arians, the eternity of the Son of God from this first clause of + verse 1. <span class="tei tei-q">“If He was in the beginning,”</span> + says St. Basil (<span class="tei tei-hi"><span style= + "font-style: italic">De Div.</span></span>, <span class= + "tei tei-hi"><span style="font-style: italic">Hom.</span></span> xvi. + 82), <span class="tei tei-q">“when was He not?”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">The Word</span></span> (ὁ + λόγος). St. John here, as well as in his First Epistle (i. 1), and in + the Apocalypse (xix. 13), designates by this term the Second Divine + Person. That he speaks of no mere abstraction, or attribute of God, + but of a Being who is a distinct Divine Person, is clear. For this + <span class="tei tei-q">“Word was with God, was God, was made flesh, + and dwelt amongst us,”</span> and in the person of Jesus Christ was + witnessed to by the Baptist (i. 1, 14, 15, 29, 30). Outside the + writings of St. John there is no <em class= + "tei tei-emph"><span style="font-style: italic">clear</span></em><a id="noteref_18" + name="noteref_18" href="#note_18"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">18</span></span></a> instance + in either Old or New Testament of this use of the term λόγος. + Throughout the rest of the Scriptures its usual meaning is <em class= + "tei tei-emph"><span style="font-style: italic">speech</span></em> or + <em class="tei tei-emph"><span style= + "font-style: italic">word</span></em>.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">What, then, we may + ask, led our Evangelist, in the beginning of his Gospel, to apply + this term rather than Son, or Son of God, to the Second Divine + Person? Why did he not say: In the beginning was the Son?</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Apart from + inspiration, which, of course, may have extended to the suggestion of + an important word like the present, apart also from the + appropriateness of the term, of which we shall speak in a moment, it + seems very probable that St. John was impelled to use the term λόγος + because it had been already used by the heretics of the time in the + expression of their errors.<a id="noteref_19" name="noteref_19" href= + "#note_19"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">19</span></span></a> Endowed, + too, as St. John was, like the other Apostles, with a special power + of understanding the Sacred Scriptures (Luke xxiv. 46), and + privileged as he had been on many an occasion to listen to the + commentaries of Christ Himself on the Old Testament, he may have been + able, where we are not, to see clearly in the Old Testament instances + in which λόγος refers to the Son of God; <span class= + "tei tei-hi"><span style="font-style: italic">e.g.</span></span>, + <span class="tei tei-q">“Verbo (τῷ λόγῳ) Domini coeli firmati + sunt”</span> (Psalm xxxii. 6).</p><span class="tei tei-pb" id= + "page016">[pg 016]</span><a name="Pg016" id="Pg016" class= + "tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">One thing, at all + events, is quite plain, that, whatever may be said regarding his + reason for the application of this <em class= + "tei tei-emph"><span style="font-style: italic">term</span></em> to + the Son of God, St. John did not borrow his <em class= + "tei tei-emph"><span style="font-style: italic">doctrine</span></em> + regarding the λόγος from Plato or Philo or the Alexandrian School. + For though the term (λόγος) is frequently met with in the writings of + both Plato and Philo, yet Plato never speaks of it as a person, but + only as an attribute of God; and Philo, though in our opinion, he + held the distinct personality of the Word, yet denied that he was + God, or the creator of matter, which latter Philo held to be eternal. + As to the Alexandrian School, to which Philo belonged, and of whose + doctrines he is the earliest witness, there is not a shadow of + foundation for saying that any of its doctors held the same doctrine + as St. John regarding the Divine Word.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">From the teaching + of Christ, then, or by inspiration, or in both ways, our Evangelist + received the sublime doctrine regarding the λόγος with which his + Gospel opens.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Having now + inquired into the origin of the term λόγος as applied to the Son of + God, and having learned the source whence St. John derived his + doctrine regarding this Divine Word, let us try to understand how it + is that the Son of God could be appropriately referred to as + <span class="tei tei-hi"><span style="font-weight: 700">the + Word</span></span> (ὁ λόγος). Many answers have been given, but we + will confine ourselves to the one that seems to us most + satisfactory.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We believe, and + profess in the Athanasian Creed (Filius a Patre solo est non factus, + nec creatus, sed <em class="tei tei-emph"><span style= + "font-style: italic">genitus</span></em>), that the Son is begotten + by the Father; and it is the common teaching that He is begotten + through the Divine intellect. Now, this mysterious procession of the + Son from the Father through the intellect, is implied here in His + being called the Word. For, as our word follows, without passion or + carnal feeling, from our thought, as it is the reflex of our thought, + from which it detracts nothing, and which it faithfully represents; + so, only in an infinitely more perfect way, the Son of God proceeded, + without passion or any carnal imperfection, through the intellect of + the Father, detracting nothing from Him who begot Him, being the + image of the Father, <span class="tei tei-q">“the figure of His + substance.”</span> (Heb. i. 3.) <span class="tei tei-q">“Verbum + proprie dictum,”</span> says St. Thomas, <span class="tei tei-q">“in + Divinis personaliter accipitur, et est proprium nomen personae filii, + significat enim quamdam emanationem intellectus. Persona autem quae + procedit in Divinis secundum emanationem intellectus, dicitur filius, + et hujusmodi processio dicitur generatio”</span> (St. Thom., 1 Qu. + 34, a. 2 c.)</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">And the Word was with + God</span></span> (πρὸς τὸν Θεόν). Πρός here <span class="tei tei-pb" + id="page017">[pg 017]</span><a name="Pg017" id="Pg017" class= + "tei tei-anchor"></a> signifies not motion towards, but a living + union with, God.<a id="noteref_20" name="noteref_20" href= + "#note_20"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">20</span></span></a> God + refers not to the Divine Nature, but to the Divine Person of the + Father (see 1 John i. 2); otherwise the <em class= + "tei tei-emph"><span style="font-style: italic">Verbum</span></em> + would be unnecessarily and absurdly said here to be with Himself, + since He is the Divine Nature terminated in the Second Person. Many + commentators are of opinion that the use of πρός (with), and not ἐν + (in), proves that the <em class="tei tei-emph"><span style= + "font-style: italic">Verbum</span></em> is not a mere attribute of + the Father, but a distinct Person. So Chrys., Cyril, Theophy., A + Lap., Patrizzi, M'Evilly.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">And the Word was + God.</span></span> As our English version indicates, <span class= + "tei tei-hi"><span style="font-weight: 700">Word</span></span> is the + subject of this clause, God the predicate, for in the Greek λόγος has + the article, Θεός wants it; and besides, as appears from the whole + context, St. John is declaring what the Word is, not what God is. A + desire to begin this clause with the last word of the clause + preceding—a favourite construction with St. John (see verses 4 and + 5)—may have led to the inversion in the original. Or the inversion + may have been intended to throw the Divinity of the Word into greater + prominence by placing the predicate before the verb.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Some, like Corluy, + refer <span class="tei tei-hi"><span style= + "font-weight: 700">God</span></span>, in this third clause, to the + Divine Nature, which is common to the three Divine Persons; others, + as Patrizzi, to the Divine Nature as terminated in the Second Divine + Person. We prefer the latter view, but in either interpretation we + have in this clause a declaration of the Divinity of the Word, a + proof that cannot be gainsaid of His essential unity with the Father. + Nor does the absence of the Greek article before <span class= + "tei tei-q">“God”</span> in this third clause, when taken in + conjunction with its presence in the second, imply, as the Arians + held, that the Word is inferior to the Father. For our Evangelist + certainly refers sometimes to the supreme Deity without using the + article (i. 6, 12, 18); and the absence of the article is + sufficiently accounted for in the present case by the fact that Θεός + is a predicate standing before the copula.<a id="noteref_21" name= + "noteref_21" href="#note_21"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">21</span></span></a></p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">2. Hoc erat in principio apud + Deum.</td> + + <td class="tei tei-cell">2. The same was in the beginning with + God.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">2. <span class= + "tei tei-hi"><span style="font-weight: 700">The same was in the + beginning with God</span></span>. To <span class="tei tei-pb" id= + "page018">[pg 018]</span><a name="Pg018" id="Pg018" class= + "tei tei-anchor"></a> emphasize the three great truths contained in + verse 1: namely, the Word's eternity, His distinct personality, and + essential unity with the Father, they are repeated in verse 2. The + same, that is, this Word who is God, was in the beginning, and was + with God.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">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 + contain. Thus, they put a full stop after the last <span class= + "tei tei-q">“erat”</span> of verse 1; and, taking the words in the + order in which they occur in the Greek and Latin, make the sense of + the third clause: <span class="tei tei-hi"><span style= + "font-style: italic">And God was.</span></span> Then they join + <span class="tei tei-q">“<span class="tei tei-hi"><span style= + "font-style: italic">verbum</span></span>,”</span> the last word of + verse 1, with verse 2: This Word was in the beginning with God. But + even if we granted to the Unitarians this punctuation of the verses, + the sense of the third clause would still be that the Word was God, + and not that God existed. For <span class="tei tei-q">“Deus”</span> + (Θεός without the article), in the beginning of the third clause + ought still to be regarded as the predicate, with <span class= + "tei tei-q">“verbum”</span> of the preceding clauses as the subject. + This follows not merely from the absence of the Greek article already + alluded to, but also from the absurdity of the Unitarian view, which + supposes that St. John thought it necessary, after telling us that + the Word was with God, to tell us that God existed!</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Others have tried + to explain away the text thus: At the beginning of the Christian + dispensation the Word existed, and the Word was most intimately + united to God by love. But, primum, they have still to explain how + this Word is declared Creator in verses 3 and 10; secundum, the + statement in verse 14: <span class="tei tei-q">“And the Word was made + flesh,”</span> implies transition of the Word to a state different + from that in which He existed <span class="tei tei-q">“in the + beginning;”</span> but the time of the transition is just the + commencement of the Christian dispensation, which cannot, therefore, + be the time referred to in verse 1 as <span class="tei tei-q">“the + beginning.”</span></p><a name="I_3" id="I_3" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">3. Omnia per ipsum facta sunt: et sine + ipso factum est nihil, quod factum est,</td> + + <td class="tei tei-cell">3. All things were made by him: and + without him was made nothing that was made.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">4. in ipso vita erat, et vita erat lux + hominum:</td> + + <td class="tei tei-cell">4. In him was life, and the life was + the light of men.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">3. St. John passes + on to the relations of the Word with creatures. <span class= + "tei tei-hi"><span style="font-weight: 700">All things</span></span> + (πάντα = τὰ πάντα, 1 Cor. viii. 6, Col. i. 16). The passages + indicated, as well as verse 10 of this chapter: <span class= + "tei tei-hi"><span style="font-style: italic">the world was made by + Him</span></span>, make it clear that the Son of God created all + things. Nor could this doctrine be more plainly stated than in the + words before us: <span class="tei tei-hi"><span style= + "font-style: italic">All things were made by Him</span></span>, + &c. How absurd, then, is the Socinian view, according to which + St. John merely tells us here that all Christian virtues were + introduced, and the whole <em class="tei tei-emph"><span style= + "font-style: italic">moral</span></em> world established by + Christ!</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">Were made</span></span> + ἐγένετο, <span class="tei tei-hi"><span style= + "font-style: italic">i.e.</span></span>, got their whole <em class= + "tei tei-emph"><span style="font-style: italic">being</span></em> + from <span class="tei tei-pb" id="page019">[pg 019]</span><a name= + "Pg019" id="Pg019" class="tei tei-anchor"></a> Him, and not merely + were fashioned by Him from pre-existing matter. The Cerinthian + theory, that the world was made by an inferior being, is here + rejected. <span class="tei tei-hi"><span style="font-weight: 700">By + Him</span></span> (δι᾽ αὐτοῦ). We are not to suppose that the Word + was an instrument in the hands of the Father, or inferior to the + Father, as the Arians held. The preposition διά (per) is often used + in reference to a principal efficient cause. Thus, St. Paul says of + the Father: God is faithful, <em class="tei tei-emph"><span style= + "font-style: italic">by whom</span></em> (δι᾽ οὗ) you are called unto + the fellowship of His Son, Jesus Christ, our Lord (1 Cor. i. 9. See + also 1 Cor. i. 1, 2 Cor. i. 1, Gal. iv. 27, Heb. ii. 10.) And since + our Evangelist has just declared in verse 1 the Word's divinity, and + knew Him to be one with the Father (x. 30), it cannot be implied here + that the Word is inferior to the Father. Some commentators hold that + there is no special significance in the use here of the preposition + διά, while others see in it an allusion to the fact that the Son + proceeds from the Father, and derives from Him His creative power. + According to these, creation is <em class="tei tei-emph"><span style= + "font-style: italic">from</span></em> the Father, but <em class= + "tei tei-emph"><span style="font-style: italic">through</span></em> + the Son, because the Son has received His creative power, together + with His essence, from the Father and is not, therefore, like the + Father, <span class="tei tei-q">“principium sine + principio.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Others think that + since all things were created according to the Divine idea, + <span class="tei tei-hi"><span style= + "font-style: italic">i.e.</span></span>, according to the Divine and + eternal wisdom, and since the Word is that wisdom, therefore all + things are rightly said to have been created through the Word. So St. + Thomas on this verse:—<span class="tei tei-q">“Sic ergo Deus nihil + facit nisi per conceptum sui intellectus, qui est sapientia ab + aeterno concepta, scilicet Dei Verbum, et Dei Filius; et ideo + impossibile est quod aliquid faciat nisi per Filium.”</span> In this + view, which seems to us the most probable, though like all the Divine + works that are <span class="tei tei-q">“ad extra,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">i.e.</span></span> do not terminate in God + Himself, creation is common to the Three Divine Persons, yet, for the + reason indicated, it is rightly said to be through the Son.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">And without him was made + nothing</span></span> (οὐδὲ ἕν = not anything, emphatic for οὐδέν + nothing) <span class="tei tei-hi"><span style="font-weight: 700">that + was made</span></span> (Gr.: hath been made). By a Hebrew parallelism + the same truth is repeated negatively: all things were made by Him, + and nothing was made without Him. To this negative statement, + however, there is added, according to the method of pointing the + passage common at present, an additional clause which gives us the + meaning: nothing was made without Him, of all the things that have + been made. This restrictive clause may then <span class="tei tei-pb" + id="page020">[pg 020]</span><a name="Pg020" id="Pg020" class= + "tei tei-anchor"></a> be understood to imply that, together with the + Word, there was something else uncreated, that is to say (besides the + Father, whose uncreated existence would be admitted by all) the Holy + Ghost also.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In this way after + the Macedonian heresy arose in the middle of the fourth century, and + blasphemously held that the Word had made the Holy Ghost, because + without Him was made nothing, many of the Fathers replied: Nothing + was made without the Word, of the things that were made; but the Holy + Ghost was not made at all, and is therefore not included among the + things made by the Word. However, this restriction is not necessary + to defend the Divinity of the Holy Ghost. Even though we understand + it to be stated absolutely that nothing was made without the Son, no + difficulty can follow; for the Holy Ghost was not <em class= + "tei tei-emph"><span style="font-style: italic">made</span></em> + (ἐγένετο), but <em class="tei tei-emph"><span style= + "font-style: italic">was</span></em> (ἦν) from all eternity, as is + clearly implied elsewhere. John xvi. 13, 14.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">On dogmatic + grounds, therefore, there is no necessity for connecting: + <span class="tei tei-hi"><span style="font-style: italic">Quod factum + est</span></span>, in the end of verse 3, with the preceding. And, as + a matter of fact, all the writers of the first three centuries seem + to have connected these words with verse 4,<a id="noteref_22" name= + "noteref_22" href="#note_22"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">22</span></span></a> and it + appears to us very likely, that it was because of the Macedonian + heresy they began to be connected with verse 3. St. Chrysostom + certainly is very strong in connecting them with verse 3, but the + reason is because the heretics of the time were abusing the other + connection to support their errors. <span class="tei tei-q">“For + neither will we,”</span> he says, <span class="tei tei-q">“put a full + stop after that <span class="tei tei-q">‘nothing,’</span> as the + heretics do”</span> (Chrysostom on John, Hom. v). We must not, + however, conclude, from this remark of St. Chrysostom that it was the + heretics alone who did so; for, as we have said already, such was the + ordinary way of connecting the clauses during the first three + centuries; and it is supported not only by the Fathers, but by the + oldest Latin MSS., and by some of the oldest Greek MSS. And even + after the Macedonian heretics had abused this passage to blaspheme + the Holy Ghost, the old pointing, or to speak more correctly the old + method of connecting the clauses, remained the more common.<a id= + "noteref_23" name="noteref_23" href="#note_23"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">23</span></span></a> Not only + did Cyril of Alexandria, and Augustine, and Venerable Bede, and St. + Thomas, and a host of others read in this way, but Maldonatus, who + himself prefers the connection in our English version: <span class= + "tei tei-q">“Without Him was made nothing that was made,”</span> + admits that the usage of his time was <span class="tei tei-pb" id= + "page021">[pg 021]</span><a name="Pg021" id="Pg021" class= + "tei tei-anchor"></a> against him, and that it was then the practice + to put a full stop after <span class="tei tei-q">“nothing”</span>: + <span class="tei tei-q">“Without Him was made nothing.”</span> Nor + can the Sixtine or Clementine edition of the Vulgate be appealed to + in favour of our present pointing. As a matter of fact, the Sixtine + edition <em class="tei tei-emph"><span style= + "font-style: italic">rejected</span></em> it, printing thus: + <span class="tei tei-q">“Et sine ipso factum est nihil: quod factum + est in ipso vita erat;”</span> while the Clementine Bible left the + matter undecided by printing thus: <span class="tei tei-q">“Et sine + ipso factum est nihil, quod factum est, in ipso vita erat,”</span> + &c. We cannot, therefore, understand to what Roman Bibles A + Lapide refers when he says that the Bibles corrected at Rome connect + thus: <span class="tei tei-q">“And without Him was made nothing that + was made.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We think it + extremely probable, then, that the words: Quod factum est + (<span class="tei tei-hi"><span style="font-style: italic">that was + made</span></span>, or, as we shall render in our interpretation; + <span class="tei tei-hi"><span style="font-style: italic">what was + made</span></span>), standing at present in the end of verse 3, are + to be connected with verse 4. Some may be inclined to blame us for + departing from what is at present the received connection of the + words in such a well-known passage as this. Let us, therefore, sum up + briefly the evidence that has forced us, we may say reluctantly, to + connect the words with verse 4.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">1. Though + Maldonatus tries to throw doubt upon the fact, this is the connection + adopted by practically all, if not all, the Fathers and other writers + of the first three centuries, and by the majority of writers + afterwards down to the sixteenth century.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">2. It is supported + by the oldest MSS. of the Vulgate, and, what is more remarkable, by + some of the oldest Greek MSS., notwithstanding the fact that St. + Chrysostom was against it.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">3. The parallelism + in the verse is better brought out: <span class= + "tei tei-hi"><span style="font-style: italic">All things were made by + Him, and without Him was made nothing.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">4. If <span class= + "tei tei-hi"><span style="font-style: italic">Quod factum + est</span></span> were intended to be connected with the preceding, + the clause would be certainly unnecessary, and apparently useless, + because it is plain without it that the Evangelist is speaking of + what was <em class="tei tei-emph"><span style= + "font-style: italic">made</span></em>, and not including any + uncreated Being, like the Father or the Holy Ghost.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We prefer, then, + to connect: <span class="tei tei-hi"><span style= + "font-style: italic">Quod factum est</span></span>, with what + follows. But it still remains for us to inquire in what way precisely + the connection is to be made, for various views have been held upon + the subject.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">A.</span></span> Some + connect thus: What was made in (<span class="tei tei-hi"><span style= + "font-style: italic">i.e.</span></span> by) Him, was life, and the + life was the light of men. <span class="tei tei-hi"><span style= + "font-weight: 700">B.</span></span> Others thus: What was made was + life in Him, and the life was the light of men. <span class= + "tei tei-hi"><span style="font-weight: 700">C.</span></span> Others + again, <span class="tei tei-pb" id="page022">[pg 022]</span><a name= + "Pg022" id="Pg022" class="tei tei-anchor"></a> adopting the same + punctuation as in the preceding, but understanding differently: What + was made in it was the Life, and the Life was the Light of men.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The last seems to + us the correct view. For <span class="tei tei-hi"><span style= + "font-weight: 700">A</span></span> is improbable, inasmuch as it + either declares all things to have life, or implies that though what + was made by the Word had life, yet there were other things wanting + life, which proceeded, as the Manichaeans held, from the evil + principle.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Nor can we accept + <span class="tei tei-hi"><span style= + "font-weight: 700">B</span></span>, even as explained by St. + Augustine in the sense that all created things are in the mind of + God, as the house before building is in the mind of the architect; + and that being in the mind of God they are God Himself, and + <span class="tei tei-q">“life in Him.”</span> For though this is in a + certain sense true, yet it seems to us unnatural to suppose that St. + John here, in this sublime exordium, thinks it necessary or useful to + tell us that the archetypes of created things lived in the Divine + Mind. <span class="tei tei-hi"><span style= + "font-weight: 700">C</span></span> then appears to us to be the more + probable view regarding the passage: <span class="tei tei-q">“What + was made, in it was the Life;”</span> or, more plainly: <span class= + "tei tei-q">“In that which was made was the Life;”</span> for here, + as elsewhere, St. John begins with the relative (see <a href="#I_45" + class="tei tei-ref">i. 45</a>, 1 John i. 1); so that, in this view, + the Evangelist after telling us the relations of the Word to all + things at their beginning: <span class="tei tei-q">“All things were + made by Him, and without Him was made nothing,”</span> now goes on to + point out His relations to them after their creation: first, His + relations with things generally: <span class="tei tei-q">“In that + which was made was the Life,”</span> then his relations with man in + the supernatural order: <span class="tei tei-q">“And the Life was the + Light of men.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">5. Adopting this + view as to the connection between verses 3 and 4, St. Cyril of + Alexandria thus explains: <span class="tei tei-q">“The Life (ἡ ζωή), + that is to say, the Only-begotten Son of God, was in all things that + were made. For He, being by nature life itself, imparts being, and + life, and motion to the things that are ... In all things that were + made was the Life, that is, the Word which was in the beginning. The + Word, being essential life, was mingling Himself by participation + with all existing things.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">If it be objected + to this interpretation that the first ζωή of verse 4, not having the + article, cannot mean the Eternal Life, <span class= + "tei tei-hi"><span style="font-style: italic">i.e.</span></span> the + Divine Word, we reply that St. Cyril, one of the greatest of the + Greek Fathers, thought differently; and moreover, that very many of + the commentators who are against us in the interpretation of this + passage, are yet with us in referring ζωή here to the uncreated life + of the Divine Word.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But if we follow + what is at present the common punctuation, and read: <span class= + "tei tei-q">“In Him was <span class="tei tei-pb" id="page023">[pg + 023]</span><a name="Pg023" id="Pg023" class="tei tei-anchor"></a> + life,”</span> this is commonly interpreted to mean that the Word is + the source of supernatural life to man. S. Amb., S. Ath., Tol., + Mald., A Lap., Patr., Beel.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But this view is + not without difficulty. For, first, if it be merely meant that life + comes to man through the Word, we might rather expect that the + preposition διά of the preceding verse would have been retained.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Secondly, if there + be question here of the Word as the life of <em class= + "tei tei-emph"><span style="font-style: italic">man</span></em>, how + is it that it is only in the next clause that man is first mentioned? + Surely, if the opinion we are considering were correct, we should + rather expect St. John to have written: <span class="tei tei-q">“In + Him was the life of man, and the life was the light.”</span> For + these reasons, and because of what we have stated already in favour + of connecting <span class="tei tei-q">“Quod factum est”</span> with + what follows, we prefer to understand this passage, with St. Cyril, + as a statement that the Word, the Essential Life, was present in all + things, conserving them in existence.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">And the Life was the + Light of men.</span></span> In our view the meaning is that the Word, + the Life, who conserved all things in existence, was, moreover, in + the case of men, their Light—the source and author of their faith. + Hence, we suppose St. John, after referring to the creation of all + things, in verse 3, and the conservation of all things, in the + beginning of verse 4, to pass on now in the end of verse 4 to speak + of that new creation that is effected in man by means of a spiritual + illumination: <span class="tei tei-q">“All things were made by (or + through) Him, and without Him was made nothing. In that which was + made was the Life, and the Life was the Light of men.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Those who + interpret the beginning of the verse to mean that the spiritual life + of man comes through the Word, take the present clause as explaining + how that was so, how the Word was the Life; namely, inasmuch as He + was the Light. He was the source of our life of grace here and glory + hereafter, inasmuch as He was the source of our light, that is to + say, our faith. And some of them, as Patrizzi, hold that the order of + the terms in this clause is inverted, and that we should read: + <span class="tei tei-q">“the light of men was the life,”</span> + <span class="tei tei-q">“light of men”</span> being the subject.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Maldonatus tells + us that almost all writers before his time understood <span class= + "tei tei-q">“light of men”</span> in reference to the light of + reason. However, this view is now generally abandoned, and rightly, + for that man owed his reason to the Word has been already implied in + verse 3: <span class="tei tei-q">“All things were made by + Him.”</span> Besides, the <span class="tei tei-q">“light”</span> of + this fourth verse is doubtless the same as that of verse 5, which + <span class="tei tei-hi"><span style="font-style: italic">men did not + receive</span></span>, and of verse 7, to <span class="tei tei-pb" + id="page024">[pg 024]</span><a name="Pg024" id="Pg024" class= + "tei tei-anchor"></a> which the Baptist was to bear witness. But in + neither of the latter verses can there be question of the light of + reason; hence, neither is there in verse 4. The meaning, then, is + that He who was the preserver of all things was moreover the source + of the <em class="tei tei-emph"><span style= + "font-style: italic">spiritual</span></em> light of men.</p><a name= + "I_5" id="I_5" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">5. Et lux in tenebris lucet, et + tenebrae eam non comprehenderunt.</td> + + <td class="tei tei-cell">5. And the light shineth in darkness, + and the darkness did not comprehend it.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">6. Fuit homo missus a Deo, cui nomen + erat Johannes.</td> + + <td class="tei tei-cell">6. There was a man sent from God, + whose name was John.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">5. <span class= + "tei tei-hi"><span style="font-weight: 700">And the light + shineth.</span></span> The meaning is, that the Word, as the source + and author of faith, was always, as far as in Him lay, enlightening + men. <span class="tei tei-hi"><span style= + "font-weight: 700">Shineth</span></span>—the present tense is used, + though the latter part of the verse shows that the past also is + meant: <span class="tei tei-q">“The light shineth in the darkness, + and the darkness <em class="tei tei-emph"><span style= + "font-style: italic">did not</span></em> comprehend it.”</span> + Probably the Evangelist avoids using the past tense, lest it might be + inferred that the Word had ceased to shine. Besides, the present is + more appropriate, seeing that, in the sense explained, the Word + shines <em class="tei tei-emph"><span style= + "font-style: italic">throughout all time</span></em>. From the + beginning the Word shone, as far as in Him lay. If men generally were + not enlightened, it was their own fault. But all who were saved from + the beginning, were saved through faith, and no one ever received the + gift of faith except in view of the merits of the Word Incarnate. + <span class="tei tei-q">“Nulli unquam contigit vita nisi per lucem + fidei, nulli lux fidei nisi intuitu Christi”</span> (St. August.)</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">The + darkness</span></span> is man shrouded in unbelief. See Luke i. 79, + Eph. v. 8.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">And the darkness did not + comprehend it.</span></span><a id="noteref_24" name="noteref_24" + href="#note_24"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">24</span></span></a> As we + have just said, the meaning is, that unbelieving men refused to be + enlightened. Ordinarily, indeed, light cannot shine in darkness + without dispelling it; but in this case the darkness was man, a free + agent, capable of rejecting the light of faith through which the + Eternal Word was shining. In telling us that men refused to be + enlightened, the Evangelist is stating what was the general rule, to + which at all times there were noble exceptions.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">6. The correct + rendering of the Greek text is: <span class="tei tei-hi"><span style= + "font-weight: 700">There came</span></span> (ἐγένετο) <span class= + "tei tei-hi"><span style="font-weight: 700">a man, sent by God, whose + name was John</span></span>. This reference to the Baptist in the + middle of this sublime exordium is <span class="tei tei-pb" id= + "page025">[pg 025]</span><a name="Pg025" id="Pg025" class= + "tei tei-anchor"></a> surprising, and has been variously accounted + for. Some think that our Evangelist, after having treated of the + Divinity of the Word, merely wishes, before going on to speak of the + incarnation, to refer to the precursor. But it seems most probable + that the Evangelist wished to remove at once the error of those who, + impressed by the austerity and sanctity of the Baptist's life, had + looked upon him as the Messias. If any of them still remained at the + time when St. John wrote, or should arise afterwards, they are here + told that the Baptist, though having his mission from Heaven, was + only a man intended to bear witness to Christ. 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 herald. + The reference in this verse is to the Baptist's coming into the + world, at his conception, rather than to the beginning of his + preaching, for at the moment of his conception, he came, sent by God + to be the herald of Christ. See Luke i. 13-17.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">John</span></span> is the + same name as Jochanan (וחנן), which is itself a shortened form of + Jehochanan = Jehovah hath had mercy. This name was appointed for the + Baptist, before his conception, by the Archangel Gabriel, Luke i. + 13.</p><a name="I_7" id="I_7" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">7. Hic venit in testimonium, ut + testimonium perhiberet de lumine, ut omnes crederent per + illum:</td> + + <td class="tei tei-cell">7. This man came for a witness, to + give testimony of the light, that all men might believe through + him.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">8. Non erat ille lux, sed ut + testimonium perhiberet de lumine.</td> + + <td class="tei tei-cell">8. He was not the light, but was to + give testimony of the light.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">9. Erat lux vera, quae illuminat omnem + hominem venientem in hunc mundum</td> + + <td class="tei tei-cell">9. That was the true light, which + enlighteneth every man that cometh into this world.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">7. This man came + for witness, namely, in order that he might bear witness of + <span class="tei tei-hi"><span style="font-style: italic">the + light</span></span>, that is to say, the Incarnate Word, to the end + that through him all might believe in the Word.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">8. <span class= + "tei tei-hi"><span style="font-weight: 700">He was not the + light</span></span> (τὸ φῶς), that is, he was not the great uncreated + light which enlighteneth all men; though, in his own way, the Baptist + too was a light, nay, as Christ Himself testified <span class= + "tei tei-q">“the lamp that burneth and shineth.”</span> (v. 35). Ἵνα + depends on ἦλθεν (he came), which is to be understood from the + preceding verse.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">9. <span class= + "tei tei-hi"><span style="font-weight: 700">That was the true + light</span></span> (or, there was the true light), <span class= + "tei tei-pb" id="page026">[pg 026]</span><a name="Pg026" id="Pg026" + class="tei tei-anchor"></a> <span class="tei tei-hi"><span style= + "font-weight: 700">which enlighteneth every man that cometh into this + world</span></span>. The Greek of this verse may be construed and + translated in three different ways:—1. By connecting ἦν with + ἐρχόμενον: The true light, which enlighteneth every man, was coming + into this world. 2. By taking ἐρχόμενον as a nominative agreeing with + φῶς: There was the true light which <span class= + "tei tei-hi"><span style="font-style: italic">at its + coming</span></span> into the world, enlighteneth every man (iii. + 19.) 3. By connecting ἐρχόμενον with ἄνθρωπον, as in the Vulgate and + our English version. This is far the most probable view. In favour of + it we have all the Latin Fathers, all the Greek Fathers except one, + and all the ancient versions. Besides, ἐρχόμενον is thus connected + with the nearest substantive with which it agrees in form. Add to + this that the second opinion, the more probable of the other two, + would seem to signify that the Word was not a light to all men before + His coming, but only at His coming; and this, as we have explained + above on verse 5, is false. The meaning, then, is that the Word was + the true, <span class="tei tei-hi"><span style= + "font-style: italic">i.e.</span></span> the perfect light, and as far + as in Him lies enlighteneth at all times every man that cometh into + this world, be he Jew or Gentile. <span class= + "tei tei-hi"><span style="font-weight: 700">That cometh into this + world</span></span>, is in our view a Hebrew form of expression + equivalent to: that is born. It is used only here in the New + Testament, but <span class="tei tei-q">“to be born”</span> was + commonly expressed by Jewish Rabbins by בוא בעולס (to come into the + world).</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">10. In mundo erat et mundus per ipsum + factus est, et mundus eum non cognovit.</td> + + <td class="tei tei-cell">10. He was in the world, and the world + was made by him, and the world knew him not.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">10. <span class= + "tei tei-hi"><span style="font-weight: 700">He was in the + world.</span></span> The Word, not the light, is the subject here, as + is proved by the masculine pronoun αὐτόν towards the end of the + verse. It is disputed to what presence of the Word in the world there + is reference here. Almost all the Fathers understood the reference to + be to the presence of the Word in the world before the incarnation. + According to this view, which is held also by A Lapide, the Word was + in the world, in the universe, conserving what He had created, + <span class="tei tei-q">“sustaining all things by the word of His + power”</span> (Heb. i. 3). God is everywhere present by His essence, + by His knowledge, and by His power; but it is of the latter presence, + which could be known, that the view we are considering understands + this clause.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Maldonatus, though + he admits that the Fathers are against him, holds that the reference + is to the mortal life of the Word Incarnate. He argues from the fact + that the world is blamed, in the next clause, for not having known + the Word; but knowledge of the Word was impossible <span class= + "tei tei-pb" id="page027">[pg 027]</span><a name="Pg027" id="Pg027" + class="tei tei-anchor"></a> before the incarnation. It was possible + indeed to know there was a God, but impossible to know the Second + Divine Person, the Word. Whatever may be thought of the probability + of this second view, the arguments ordinarily adduced against it, + from the use of the imperfect <span class="tei tei-q">“erat”</span> + (ἦν) and from the alleged fact that all the preceding verses refer to + the Word before His incarnation, have no weight. For the imperfect + may be used not in reference to Christ's existence before His + incarnation, but to show that He not merely appeared among men, but + <em class="tei tei-emph"><span style= + "font-style: italic">continued</span></em> to dwell for a time among + them; and the statement that everything before this verse refers to + the Word before His incarnation, cannot be sustained. For the + <span class="tei tei-q">“Light”</span> to which the Baptist came to + bear witness (v. 7) was not the Word before His incarnation, but the + Word Incarnate, as is evident. According to this second opinion, + verse 11: He came unto His own, and His own received Him not, merely + emphasizes the ingratitude of the world towards the incarnate Word by + showing that He was rejected even by His own chosen people.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">And the world was made by + him, and the world knew him not.</span></span> Those who interpret + the first clause of this verse of the existence of the Word in the + world before the incarnation, understand the world to be blamed, in + the remainder of the verse, for its ignorance of its Creator. The + world is not blamed, they say, for not knowing the Word as the Second + Divine Person, for such knowledge it could not have gathered from the + works of creation, but for not knowing God (Rom. i. 20), who is one + in nature with the Word.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Those who + interpret the first part of the verse of the presence of Christ on + earth during His mortal life, hold that in the remainder the world is + blamed for not recognising the Word Incarnate as the Son of God, and + Second Divine Person. The meaning of the whole verse then, in this + view, is: that though the Son of God, who created the world, deigned + to live among men, yet they refused to recognise Him as God.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">11. In propria venit, et sui eum non + receperunt.</td> + + <td class="tei tei-cell">11. He came unto his own, and his own + received him not.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">11. <span class= + "tei tei-hi"><span style="font-weight: 700">He came unto his + own.</span></span> It is clear from what we have said on the + preceding verse, that some take this to be the first reference to the + presence on earth of the Word Incarnate; while others regard it as + merely repeating the idea of the preceding verse, with the additional + circumstance that even <span class="tei tei-hi"><span style= + "font-style: italic">His own</span></span> refused to recognise + Christ. Some few have held that the reference <span class= + "tei tei-pb" id="page028">[pg 028]</span><a name="Pg028" id="Pg028" + class="tei tei-anchor"></a> here is to the transient coming of the + Word in the apparitions of the Old Testament. But all the Fathers + understood the verse of the coming of the Word as man, and the verses + that follow prove their view to be correct. <span class= + "tei tei-hi"><span style="font-weight: 700">His own</span></span> is + understood by many of His own world, which He had created; but we + prefer to take it as referring to His own chosen people, the Jews. + <span class="tei tei-q">“Verbum inter Judæos veniens, natumque ex + gente Judæorum, quos sibi Deus elegerat in populum peculiarem (Deut. + xiv. 2) percommode dicitur venisse εἰς τὰ ἴδια atque ipsi Judaei + Verbo ἴδιοι esse dicuntur,”</span> Patriz.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">And his own received him + not.</span></span> That is to say, believed not in Him, but rejected + Him. This was the general rule, to which, of course, there were + exceptions, as the following verse shows. These words together with + the two following verses, we take to be a parenthetic reflexion on + the reception Christ met with, and the happy consequences to + some.</p><a name="I_12" id="I_12" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">12. Quotquot autem receperunt eum, + dedit eis potestatem filios Dei fieri, his qui credunt in + nomine eius.</td> + + <td class="tei tei-cell">12. But as many as received him, he + gave them power to be made the sons of God, to them that + believe in his name.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">13. Qui non ex sanguinibus, neque ex + voluntate carnis neque ex voluntate viri, sed ex Deo nati + sunt.</td> + + <td class="tei tei-cell">13. Who are born, not of blood, nor of + the will of the flesh, nor of the will of man, but of God.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">12. There were + some, however, who believed in Him, or, according to the Hebraism, in + His name, and to these, <em class="tei tei-emph"><span style= + "font-style: italic">whether Jews or Gentiles</span></em>, He gave + power to become adopted children of God. That is to say, after they + had co-operated with His grace and believed, He mercifully gave them + further grace whereby they could be justified, and thus be God's + adopted children. The last words of this verse: <span class= + "tei tei-hi"><span style="font-weight: 700">To them that believe in + His name</span></span>, explain what is meant in the beginning of the + verse by receiving Him.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">13. Some + commentators have found great difficulty in this verse, 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 God. But the difficulty vanishes, it seems to us, if + verse 13 be taken as explaining not what those who believed were + before they became sons of God, but the <em class= + "tei tei-emph"><span style="font-style: italic">nature of the + filiation</span></em>, to which those who believed got power to raise + themselves. It is not faith that makes them sons of God, but through + faith (not as a meritorious cause, but as a condition) they attained + to charity, which made them <span class="tei tei-pb" id="page029">[pg + 029]</span><a name="Pg029" id="Pg029" class="tei tei-anchor"></a> + children of God. This too is all that is meant in 1 Jn. v. 1. It is + not meant that by believing they are <span lang="la" class= + "tei tei-foreign" xml:lang="la"><span style="font-style: italic">eo + ipso</span></span>, through faith alone, sons of God. Faith, as the + Council of Trent lays down, is the root of justification, but it is + not the formal nor even the meritorious cause of justification; it is + a condition <span class="tei tei-q">“sine qua non.”</span> And just + as St. Paul attributes justification to faith without meaning that it + is of itself sufficient, so St. John (1 John v. 1) attributes to + faith Divine sonship without meaning that it comes from faith alone. + See Decrees of the Council of Trent, Sess. vi. Chap. vi. and viii. + The meaning of the two verses, according to this view, is, that as + many as received Christ by believing in Him, got power to become + children of God, children who <em class="tei tei-emph"><span style= + "font-style: italic">were</span></em> born (ἐγεννήθησαν) not of + <em class="tei tei-emph"><span style= + "font-style: italic">bloods</span></em>,<a id="noteref_25" name= + "noteref_25" href="#note_25"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">25</span></span></a> nor of + the will of the flesh, nor of the will of man, but of God. Thus verse + 13 explains that these sons of God were born not in a carnal but in a + spiritual manner. <span class="tei tei-q">“Tria hic de generatione + humana sic exponit St. Thomas: <em class="tei tei-emph"><span style= + "font-style: italic">ex sanguinibus</span></em>, ut ex causa + materiali; <em class="tei tei-emph"><span style= + "font-style: italic">ex voluntate carnis</span></em>,<a id= + "noteref_26" name="noteref_26" href="#note_26"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">26</span></span></a> ut ex + causa efficiente quantum ad concupiscentiam (in qua est voluntas + sensitiva); <em class="tei tei-emph"><span style= + "font-style: italic">ex voluntate viri</span></em>, ut ex causa + efficiente intellectuali (libere actum conjugalem + perficiente).”</span> Corl.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">To be born of God, + implies that we are transferred into a new life wherein we become in + some sense partakers of the Divine nature (2 Pet. i. 4). Through the + seed of Divine grace we are begotten anew and raised to this higher + life.</p><a name="I_14" id="I_14" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">14. Et Verbum caro factum est, et + habitavit in nobis: et vidimus gloriam eius, gloriam quasi + Unigeniti a Patre, plenum gratiae et veritatis.</td> + + <td class="tei tei-cell">14. And the Word was made flesh, and + dwelt among us (and we saw his glory, the glory as it were of + the only-begotten of the Father) full of grace and truth.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">14. After the + reflexion in verses 12 and 13 on the way Christ was received by men, + the Evangelist now states the <em class="tei tei-emph"><span style= + "font-style: italic">manner</span></em> in which He came; namely, by + taking human nature. According to some, the first <span class= + "tei tei-q">“and”</span> is equivalent to <span class= + "tei tei-q">“for.”</span> <span class="tei tei-q">“After He had said + that those who received Him are born of God and sons of God, He adds + the cause of this unspeakable honour, namely, that the Word was made + flesh.”</span> (St. Chrys.). Others, however, think that <span class= + "tei tei-q">“and”</span> has merely its ordinary conjunctive force. + Note that Ὁ λόγος, not mentioned since verse 1, is again named, for + emphasis, and to put it beyond doubt or cavil that it is the same + Eternal God of verse 1 who is declared to have become man in verse + 14. <span class="tei tei-hi"><span style= + "font-weight: 700">Flesh</span></span> is a Hebraism for <span class= + "tei tei-pb" id="page030">[pg 030]</span><a name="Pg030" id="Pg030" + class="tei tei-anchor"></a> man. See also Gen. vi. 12; Isai. xl. 5; + Ps. lv. 5; John xvii. 2. Probably it is used here specially against + the Docetae, heretics who denied that Christ had really taken flesh, + which they contended was essentially polluted and corrupt.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“Docetae discernebant in homine tria principia τὴν σάρκα, + τὴν ψυχήν, et τὸν νοῦν vel τὸ πνεῦμα. Duo priora habebant ut + essentialiter polluta, cum quibus ideo Verbum hypostatice uniri non + posset. St. Joannes haec tria Verbi hypostasi fuisse unita docet, τὴν + σάρκα hoc loco; τὴν ψυχήν, John xii. 27; τὸ πνεῦμα, xi. 33; xiii. 21; + xix. 30,”</span> Corluy, p. 40, note.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">And dwelt.</span></span> + Many think, with St. Chrysostom and St. Cyril, that the Greek verb + used is employed specially to indicate that the Word did not cease to + be God when He became man, but <em class="tei tei-emph"><span style= + "font-style: italic">dwelt</span></em> in His humanity as in a tent + among men.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">And we saw.</span></span> + The Greek verb signifies to behold with attention. We beheld not + merely His human nature present among us, but we beheld His glory as + in the transfiguration, Matt. xvii. 1, and ascension, Acts i. 9, 11. + For glory, the Greek word is δόξα, the solemn Scriptural term for the + glorious majesty of God.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">The glory as it + were</span></span> (quasi, Gr. ὡς) of the only-begotten; <span class= + "tei tei-hi"><span style="font-style: italic">i.e.</span></span>, + glory <span class="tei tei-hi"><span style="font-style: italic">such + as was becoming</span></span> the only-begotten, &c. Beware of + taking the meaning to be: a glory like that of the Son of God, but + not His. As St. Chrys. points out, the ὡς here expresses not + similitude, but the most real identity<a id="noteref_27" name= + "noteref_27" href="#note_27"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">27</span></span></a>: + <span class="tei tei-q">“As if he said: We have seen His glory such + as it <em class="tei tei-emph"><span style="font-style: italic">was + becoming and right</span></em> that the only begotten and true Son of + God should have.”</span> S. Chrys. on John, Hom. xii. <span class= + "tei tei-hi"><span style="font-weight: 700">Of the + Father</span></span> should be <span class="tei tei-hi"><span style= + "font-weight: 700">from the Father</span></span>, and may be joined + either with <span class="tei tei-q">“glory,”</span> or with + <span class="tei tei-q">“only-begotten.”</span><a id="noteref_28" + name="noteref_28" href="#note_28"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">28</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">Full of grace and + truth.</span></span> (πλήρης, in the nominative, is the correct + reading). This is to be connected closely with the beginning of the + verse: <span class="tei tei-q">“The Word was made flesh, and dwelt + among us, full of grace and truth,”</span> and the other clause, + <span class="tei tei-hi"><span style="font-weight: 700">And we saw + His glory</span></span>, &c., is parenthetic, thrown in to prove + the preceding statement.</p><span class="tei tei-pb" id="page031">[pg + 031]</span><a name="Pg031" id="Pg031" class="tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Christ is said to + have been full of grace and truth, not merely in Himself, but also, + as the following verses prove, in reference to men with whom He + freely shared them. Kuinoel, followed by Patrizzi, understands by + <span class="tei tei-q">“grace and truth”</span> true grace or true + benefits. But it is more natural to take grace and truth as two + distinct things, seeing that they are again mentioned separately (ἡ + χάρις καὶ ἡ ἀλήθεια) in verse 17. Grace may be understood in its + widest sense; for not only had Christ the <span class= + "tei tei-q">“gratia unionis,”</span> as it is called, whereby His + humanity was hypostatically united to the Divinity; but, moreover, + His human soul was replenished to its utmost capacity with created + grace, which not only sanctified Him, but was also through Him a + source of sanctification to us. See St. Thomas, p. 2, sec. 7, 8. + Christ is said to be <span class="tei tei-q">“full of truth,”</span> + not only because <span class="tei tei-q">“all the treasures of wisdom + and knowledge are hidden in Him”</span> (Col. ii. 3), but also + because, as verse 17 states, He gave us the knowledge of the true + faith and true way of salvation.</p><a name="I_15" id="I_15" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">15. Ioannes testimonium perhibet de + ipso, et clamat, dicens: Hic erat quem dixi: Qui post me + venturus est, ante me factus est: quia prior me erat.</td> + + <td class="tei tei-cell">15. John beareth witness of him, and + crieth out, saying: This was he of whom I spoke: He that shall + come after me, is preferred before me: because he was before + me.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">15. <span class= + "tei tei-hi"><span style="font-weight: 700">John.</span></span> The + Baptist (for it is he who is meant: comp. with John i. 27; Mark i. 4, + 7; Luke iii. 2, 16) is now referred to parenthetically, as confirming + what our Evangelist has said, namely, that the eternal Word dwelt + among men.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">Crieth out.</span></span> + (Gr. perf. with pres. signif., Beel., <span class= + "tei tei-hi"><span style="font-style: italic">Gr. + Gram.</span></span>, § 41, 4 (B) note); viz., gives solemn, public + testimony.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">This was he of whom I + spoke</span></span> (rather, said). Some, like Patrizzi, think that + the testimony of the Baptist here referred to is a distinct testimony + not mentioned elsewhere. Others, and with more probability, hold that + the Evangelist mentions here by anticipation the same testimony whose + circumstances he describes in verses 29 and 30.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">He that shall come after + me</span></span>, in His public ministry, <span class= + "tei tei-hi"><span style="font-weight: 700">is preferred before me, + because he was before me</span></span>. Some commentators, as Kuinoel + and Patrizzi, understand <span class="tei tei-q">“before”</span> in + both cases of <em class="tei tei-emph"><span style= + "font-style: italic">time</span></em>: is before Me, because He is + eternal; others, as St. Chrys. and Toletus, in both cases of dignity: + is preferred before Me, because really preferable; and others, as our + English version, with St. Augustine, St. Thomas, Beelen, Alford, in + the former case of dignity in the latter of time: is preferred before + Me, <span class="tei tei-pb" id="page032">[pg 032]</span><a name= + "Pg032" id="Pg032" class="tei tei-anchor"></a> because He is eternal. + The last seems the correct interpretation, and in it the past tense + <span class="tei tei-q">“is preferred”</span> (ante me factus est) is + used prophetically for the future, or may be explained as a past: has + been preferred in the designs of God.<a id="noteref_29" name= + "noteref_29" href="#note_29"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">29</span></span></a></p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">16. Et de plenitudine eius nos omnes + accepimus, et gratiam pro gratia.</td> + + <td class="tei tei-cell">16. And of his fulness we all have + received, and grace for grace.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">17. Quia lex per Moysen data est, + gratia et veritas per Iesum Christum facta est.</td> + + <td class="tei tei-cell">17. For the law was given by Moses, + grace and truth came by Jesus Christ.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">16. After the + parenthetic clause contained in verse 15, the Evangelist, not the + Baptist, continues regarding the Word: <span class= + "tei tei-hi"><span style="font-weight: 700">And of his + fulness</span></span> (see verse <a href="#I_14" class= + "tei tei-ref">14</a>) <span class="tei tei-hi"><span style= + "font-weight: 700">we have all received, and grace for + grace</span></span>. The second <span class="tei tei-q">“and”</span> + is explanatory. <span class="tei tei-hi"><span style= + "font-weight: 700">Grace for grace</span></span>; <span class= + "tei tei-hi"><span style="font-style: italic">i.e.</span></span>—(1) + the grace of eternal life following on the grace of justification + here; or (2) abundant grace, according as the grace given to Christ + was abundant: gratia nobis pro gratia Christi (Rom. v. 15); or (3) + the more perfect grace of the New Law, instead of that given under + the Old Law (Chrysostom, Cyril, Patrizzi); or (4), and best, by a + Hebraism, abundant grace. <span class="tei tei-q">“aντ'i dicitur de + successione, gratiam unam post aliam (gratiam cumulatam).”</span> + (Beel., <span class="tei tei-hi"><span style="font-style: italic">Gr. + Gram.</span></span>, § 51 A.) So also Kuin.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">17. The Evangelist + confirms what is stated in verse 16, and at the same time takes + occasion to prefer Christ to Moses, as he has already preferred Him + to the Baptist. Moses was but the medium of <em class= + "tei tei-emph"><span style= + "font-style: italic">communicating</span></em> to the Jews the Mosaic + Law, which only pointed out man's duty, without enabling him to + fulfil it—Rom. vii. 7, 8; but Christ was the <em class= + "tei tei-emph"><span style="font-style: italic">source</span></em> + and <em class="tei tei-emph"><span style= + "font-style: italic">author</span></em> of grace and truth to us; of + all the graces whereby we are to merit heaven, and of the perfect + knowledge of the true faith. This is, doubtless, directed against + some of the Judaizers, who held that sanctification through the + Mosaic Law was at all times possible, even after the Christian + religion was established.</p><a name="I_18" id="I_18" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">18. Deum nemo vidit unquam: unigenitus + Filius, qui est in sinu Patris, ipse enarravit.</td> + + <td class="tei tei-cell">18. No man hath seen God at any time: + the only-begotten Son who is in the bosom of the Father, he + hath declared him.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">18. There is + considerable difference of opinion as to the drift or bearing of this + verse. Some think that a reason is given why only Christ could give + the truth, because only He saw God in His essence. Others, that a + reason is given why the gifts of Christ mentioned in the preceding + verse, are superior to the Law given <span class="tei tei-pb" id= + "page033">[pg 033]</span><a name="Pg033" id="Pg033" class= + "tei tei-anchor"></a> by Moses, namely, because Moses never saw God + in His essence. Others, that the evangelist explains how he and his + fellow-Apostles received of Christ's fulness, not only through what + Christ did (17), but through what He taught (18); and the necessity + for such a Divine teacher is shown by the fact that no one but He + ever saw God. So St. Thomas.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Others, as + Maldonatus and Patrizzi, hold that the Evangelist is here adding to + his own testimony, and that of the Baptist, the testimony of our Lord + Himself, in favour of all that he has said regarding our Lord in this + sublime prologue; the meaning being: What I have said regarding the + eternity, personality, and Divinity of the Word, regarding His power + as creator and regenerator, and regarding His incarnation, I have + neither seen with my own eyes, nor learned from anyone who saw, for + <span class="tei tei-q">“no man hath seen God at any time,”</span> + but Jesus Christ Himself explained these things to me.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">No man hath seen God at + any time.</span></span> If understood of the vision of <em class= + "tei tei-emph"><span style= + "font-style: italic">comprehension</span></em> this is universally + true of every creature, man or angel; if of seeing God in His essence + without comprehending Him, it is true of all while they are here + below. The latter is the sense here, for the Evangelist wishes to + signify that he could not have learned from any mere mortal the + foregoing doctrine. The saints in heaven see God in His essence, for + as our Evangelist tells us in his First Epistle: <span class= + "tei tei-q">“We shall see Him as He is”</span> (1 John iii. 2. See + also <a href="#XVII_3" class="tei tei-ref">John xvii. 3</a>).</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">The only-begotten + Son.</span></span> Instead of: <span class="tei tei-q">“The + only-begotten Son,”</span> the reading: <span class="tei tei-q">“God + only-begotten”</span> is found in very many ancient authorities, and + is almost equally probable. Were it certain, it would be an + additional proof of Christ's Divinity. Christ is the only-begotten + Son of God, because while He is the natural Son of God, all others + are but adopted sons.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">Who is in the bosom of + the Father</span></span> (εἰς τὸν κόλπον τοῦ πατρός). This means that + the Son is consubstantial with the Father: <span class= + "tei tei-q">“In illo ergo sinu, id est in occultissimo paternae + naturae et essentiae, quae excedit omnem virtutem creaturae, est + unigenitus Filius, et ideo consubstantialis est Patri.”</span> St. + Thomas on this verse.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">He hath declared + him.</span></span> <span class="tei tei-q">“Him”</span> is not + represented in the original; and if our view of the verse is the + correct one, the object of the verb <span class="tei tei-q">“hath + <span class="tei tei-pb" id="page034">[pg 034]</span><a name="Pg034" + id="Pg034" class="tei tei-anchor"></a> declared”</span> is not so + much the Word, as the doctrine contained in this prologue concerning + Him.<a id="noteref_30" name="noteref_30" href="#note_30"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">30</span></span></a></p><a name="I_19" + id="I_19" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">19. Et hoc est testimonium Ioannis, + quando miserunt Iudaei ab Ierosolymis sacerdotes et Levitas ad + eum, ut interrogarent eum: Tu quis es?</td> + + <td class="tei tei-cell">19. And this is the testimony of John, + when the Jews sent from Jerusalem priests and Levites to him, + to ask him: Who art thou?</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">19. The Evangelist + now records, with its various circumstances, one of the most solemn + testimonies borne by the Baptist to Christ. The <span class= + "tei tei-q">“Jews”</span> are probably the Sanhedrim, whose duty it + was to inquire into the credentials of preachers. The deputation was, + therefore, a most solemn one, sent by the Sanhedrim, from the Jewish + capital, composed of Priests and Levites, to make inquiries regarding + a momentous question.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">20. Et confessus est, et non negavit: + et confessus est: Quia non sum ego Christus.</td> + + <td class="tei tei-cell">20. And he confessed, and did not + deny: and he confessed: I am not the Christ.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">20. The Baptist + first confesses what he is not, and what many at the time believed + him to be, namely, the Christ (Luke iii. 15).</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">21. Et interrogaverunt eum: Quid ergo? + Elias es tu? Et dixit: Non sum. Propheta es tu? Et respondit: + Non.</td> + + <td class="tei tei-cell">21. And they asked him: What then? Art + thou Elias? And he said: I am not. Art thou the prophet? And he + answered: No.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">22. Dixerunt ergo ei: Quis es, ut + responsum demus his qui miserunt nos? quid dicis de + teipso?</td> + + <td class="tei tei-cell">22. They said therefore unto him: Who + art thou, that we may give an answer to them that sent us? What + sayest thou of thyself?</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">21. <span class= + "tei tei-hi"><span style="font-weight: 700">Art thou + Elias?</span></span> This question arose from a misunderstanding of + Mal. iv. 5. <span class="tei tei-hi"><span style= + "font-weight: 700">Art thou the prophet?</span></span> (ὁ προφήτης), + as foretold by Moses (Deut. xviii. 15). These interrogators evidently + regarded <span class="tei tei-q">“the prophet”</span> as different + from the Messias, though in reality they were the same. See Acts iii. + 22-24.</p><span class="tei tei-pb" id="page035">[pg + 035]</span><a name="Pg035" id="Pg035" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">23. Ait: Ego vox clamantis in deserto: + Dirigite viam Domini, sicut dixit Isaias propheta.</td> + + <td class="tei tei-cell">23. He said: <span class= + "tei tei-hi"><span style="font-style: italic">I am the voice of + one crying in the wilderness, Make straight the way of the + Lord</span></span>, as said the prophet Isaias.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">23. The Baptist + with striking humility replies that he is merely a voice, a passing + sign—yet that voice spoken of by Isaias, which was to call upon men + to prepare their hearts to receive Christ. The Hebrew of Isaias may + be rendered: <span class="tei tei-q">“The voice of one that crieth in + the wilderness: Prepare ye the way of the Lord (Jehovah), make + straight in the desert a highway for our God.”</span> Or, as is more + probable from the Hebrew parallelism: <span class="tei tei-q">“The + voice of one that crieth: Prepare ye in the wilderness the way of the + Lord, make straight in the desert a highway for our God.”</span> The + Baptist, in applying to himself this prophetic passage, which is also + applied to him by the three Synoptic Evangelists (Matt. iii. 3; Mark + i. 3; Luke iii. 4), gives merely the substance of the original. It is + disputed whether Isaias refers in the literal sense to preparing the + roads by which the people should return from the Babylonian + Captivity, and only in the mystical sense to the preparation for the + Messias, or directly and literally to the preparation for the + Messias. The latter seems the more probable view. At any rate, the + words as applied here mean that the Baptist is the voice to which + Isaias referred (in some sense literal or mystical), and that the + burden of his cry in the desert of Judea is, that men who heard him + in the desert should prepare their hearts for Christ.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The language is + metaphorical, and alludes to the custom prevalent in those days of + sending forward couriers to get the roads ready for advancing + princes.</p><a name="I_24" id="I_24" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">24. Et qui missi fuerant, erant ex + Pharisaeis.</td> + + <td class="tei tei-cell">24. And they that were sent were of + the Pharisees.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">24. The Pharisees + were a sect among the Jews, so called according to some from their + founder, Pharos, or more probably, perhaps, from the Hebrew verb + <span class="tei tei-q">“pharash”</span> (פרשׂ) to separate, as + though they were separated from and above ordinary men, owing to + their strict observance of the Law. They held many erroneous tenets: + thus—(1) They relied for God's favour upon their carnal descent from + Abraham. (2) They taught that no oath was binding in which the name + of God or the gold of the temple was not expressly invoked. (3) That + internal sins were not forbidden; and (4) some of their schools + admitted the right of <span class="tei tei-pb" id="page036">[pg + 036]</span><a name="Pg036" id="Pg036" class="tei tei-anchor"></a> + arbitrary divorce. See Matt. v. 33-36; xix. 3; xxiii.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">25. Et interrogaverunt eum, et + dixerunt ei: Quid ergo baptizas, si tu non es Christus, neque + Elias, neque propheta?</td> + + <td class="tei tei-cell">25. And they asked him, and said to + him: Why then dost thou baptize, if thou be not Christ, nor + Elias, nor the prophet?</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">26. Respondit eis Ioannes, dicens: Ego + baptizo in aqua: medius autem vestrum stetit, quem vos + nescitis.</td> + + <td class="tei tei-cell">26. John answered them, saying: I + baptize with water; but there hath stood one in the midst of + you, whom you know not.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">25. Being + Pharisees, and therefore versed in the Law, they knew from Ezech. + xxxvi. 25, and Zach. xiii. 1, that in the time of the Messias there + was to be a baptism unto the remission of sins. They concluded, then, + that only the Messias, or some of those that were to accompany Him, + could confer this baptism; and, not understanding the import of the + Baptist's answer, verse 23, in which he really declared himself the + herald of Christ's coming, they ask why he presumes to baptize.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">26. The Baptist + answers that his is not the baptism foretold by the Prophets, which + was to cleanse the sinner, but as he had declared at the beginning of + his preaching, a baptism unto penance (Matt. iii. 21). John's baptism + consisted in an ablution of the body, accompanied by the profession + of a penitential spirit, preparatory to the coming of Him who was to + baptize with the Holy Ghost and fire (Matt. iii. 11). It could in no + sense be said to remit sin; while the baptism of Christ really remits + sin (Acts ii. 38). Hence the Council of Trent defined:—<span class= + "tei tei-q">“Si quis dixerit baptismum Joannis habuisse eamdem vim + cum baptismo Christi anathema sit.”</span> (Sess. vii., Can. i.) + <span class="tei tei-hi"><span style="font-style: italic">De + Bapt.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">There hath + stood</span></span> (ἕστηκεν); rather there <span class= + "tei tei-hi"><span style="font-weight: 700">standeth</span></span>, + the perfect of this verb having a present signification. Many + authorities indeed read the later present στήκει. The meaning is not + that our Lord was then actually present in the crowd, else St. John + would probably have pointed him out, as he did on the following day + (v. 29); but that He was already present among the Jewish people, was + already living among them.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">27. Ipse est qui post me venturus est, + qui ante me factus est: cuius ego non sum dignus ut solvam eius + corrigiam calceamenti.</td> + + <td class="tei tei-cell">27. The same is he that shall come + after me, who is preferred before me: the latchet of whose shoe + I am not worthy to loose.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">27. Many + authorities omit the words: <span class="tei tei-q">“The same + is,”</span> and also: <span class="tei tei-q">“who is preferred + before me,”</span> and then connect with the preceding thus: + <span class="tei tei-q">“But there hath stood One in the midst of you + whom you know not, even He that shall come (rather, that cometh) + after me, the latchet of whose shoe I am <span class="tei tei-pb" id= + "page037">[pg 037]</span><a name="Pg037" id="Pg037" class= + "tei tei-anchor"></a> not worthy to loose.”</span> So Tisch., Treg., + Westcott, and Hort, and the Rev. Vers. It is not easy to explain why + the words are wanting in so many MSS., if they were written by St. + John; certainly it is easier to believe that they were inserted by + some scribe to bring the verse into closer resemblance to 15 and + 30.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In the latter part + of the verse, the Baptist declares himself unworthy to perform the + lowest menial service for Christ. To loose the sandals of their + masters was the business of slaves; yet for even such service to + Christ the great Prophet confesses himself unfit.</p><a name="I_28" + id="I_28" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">28. Haec in Bethania facta sunt trans + Iordanem, ubi erat Ioannes baptizans.</td> + + <td class="tei tei-cell">28. These things were done in Bethania + beyond the Jordan, where John was baptizing.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">28. <span class= + "tei tei-hi"><span style="font-weight: 700">Bethania</span></span>, + here mentioned, was situated in Peraea, east of the Jordan, and must + be carefully distinguished from the town of the same name, in which + Lazarus lived, about two miles east of Jerusalem, but west of the + Jordan. Many ancient authorities read Bethabara, instead of Bethania. + Origen, though admitting that nearly all the MSS. of his time read + Bethania, changed it, on topographical grounds, for Bethabara, in his + edition of our Gospel. Bethania, according to some, means the house + of a ship (בית אניה), while Bethabara means the house of a ferry-boat + (בית עברה); so that, perhaps, they may have been different names for + the same place on the Jordan.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">29. Altera die vidit Ioannes Iesum + venientem ad se, et ait: Ecce Agnus Dei, ecce qui tollit + peccatum mundi.</td> + + <td class="tei tei-cell">29. The next day John saw Jesus coming + to him, and he saith: Behold the lamb of God, behold him who + taketh away the sin of the world.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">29. On the day + after that on which the Baptist bore the preceding testimony, he saw + Jesus coming towards him. This is the first time that the mention of + the Holy Name occurs in our Gospel. <span class= + "tei tei-hi"><span style="font-weight: 700">Jesus</span></span> (Gr. + Ἰησοῦς) is the same as the Hebrew ישׂוע, which is itself a + contraction for יהושׂוע, meaning God the Saviour. That our Lord was + so called, to show that He was to be the Saviour of men, is clear + from the words of the angel to St. Joseph: <span class= + "tei tei-q">“And she shall bring forth a son; and thou shalt call His + name <span class="tei tei-hi"><span style= + "font-variant: small-caps">Jesus</span></span>, <span class= + "tei tei-hi"><span style="font-style: italic">for</span></span> He + shall <span class="tei tei-hi"><span style= + "font-style: italic">save</span></span> His people from their + sins”</span> (Matt. i. 21). We cannot be certain whence Jesus was now + coming; but it seems very probable that He was coming from the desert + after His forty days' fast. We know from <span class="tei tei-pb" id= + "page038">[pg 038]</span><a name="Pg038" id="Pg038" class= + "tei tei-anchor"></a> St. Mark (i. 12) that as soon as He was + baptized, <span class="tei tei-q">“<em class= + "tei tei-emph"><span style= + "font-style: italic">immediately</span></em> the spirit drove Him out + into the desert, and He was in the desert forty days and forty + nights.”</span> Since, then, the present occasion was subsequent to + His baptism, as we learn from a comparison of verse 33 with St. + Matthew iii. 16 (for the Baptist alludes, on the present occasion, to + what took place at the baptism), it follows that it must have been at + least forty days subsequent. Christ seems too to have been absent + when, on the day before this, the Baptist bore witness to Him, else + the Baptist would have probably pointed Him out as present, just as + he does on this occasion. All things considered, then, it is likely + Jesus is now returning, and that the Baptist here takes the first + opportunity of again commending Him to the people.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">Behold the + lamb</span></span> (ὁ ἀμνός) of God. The Baptist, in these words, + points out Jesus as the Messias, for there is evident allusion to + Isaias liii. 7-12, where the Messias is compared to a lamb before his + shearers, bearing the sins of many. In referring to Jesus as a lamb, + the Baptist recalled this prophecy, insinuated Christ's innocence, + and perhaps suggested that he was to be sacrificed. <span class= + "tei tei-hi"><span style="font-weight: 700">Lamb of + God</span></span>, because offered by God for the sins of men, as we + speak of the sacrifice of Abraham, meaning the sacrifice offered by + him; or it may mean simply the Divine Lamb. But the first opinion + seems more probable.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">Who taketh away the sin + of the world.</span></span> Every word is emphatic. Christ not merely + covers up, or abstains from imputing sin, but He takes it away + altogether, as far as in Him lies. And it is not merely legal + impurities that the sacrifice of this Divine Lamb will remove, but + sin; and not merely the sin of one race, like the Jewish, but the sin + of the whole world. <span class="tei tei-q">“Sin,”</span> in the + singular number, designates as one collective whole every sin of + every kind.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">30. Hic est de quo dixi: Post me venit + vir qui ante me factus est, quia prior me erat:</td> + + <td class="tei tei-cell">30. This is he of whom I said: After + me there cometh a man, who is preferred before me: because he + was before me.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">30. The Baptist + goes on to say that Jesus is that very Person of whom he had said + <span class="tei tei-pb" id="page039">[pg 039]</span><a name="Pg039" + id="Pg039" class="tei tei-anchor"></a> on a previous occasion: + <span class="tei tei-hi"><span style="font-weight: 700">After + me</span></span>, &c. Some take the reference here to be to the + testimony of the preceding day, when the Baptist bore witnesses in + verse 27; others think the reference is to the occasion spoken of in + verse 15, and regard that testimony as distinct from the one recorded + in verse 27. We prefer the latter view, and distinguish in all six + testimonies of the Baptist recorded in the Gospels. The first, before + Christ's Baptism, as in Matt. iii. 11; Mark i. 7; Luke iii. 16; the + second, as in John i. 15; the third, as in John i. 19-27; the fourth, + as in John i. 29-34; the fifth, as in John i. 35-36; and the sixth + and last, as in John iii. 27-36.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">31. Et ego nesciebam eum, sed ut + manifestetur in Israel, propterea veni ego in aqua + baptizans.</td> + + <td class="tei tei-cell">31. And I knew him not, but that he + may be made manifest in Israel, therefore am I come baptizing + with water.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">31. <span class= + "tei tei-hi"><span style="font-weight: 700">And I knew him + not</span></span>; <span class="tei tei-hi"><span style= + "font-style: italic">i.e.</span></span>, <em class= + "tei tei-emph"><span style= + "font-style: italic">officially</span></em>, so as to be able to bear + witness to Him publicly; or, better: I knew Him not personally; I was + unacquainted with Him, so that my testimony in His favour then and + now cannot be the result of prejudice or partiality towards Him. The + Baptist was indeed a relative of our Lord (Luke i. 36), and must + known what his father, Zachary, had declared, <span class= + "tei tei-q">“Praeibis enim ante faciem Domini parare vias + ejus”</span> (Luke i. 76), that he himself was to herald the public + coming of Jesus. Yet, as Jesus dwelt at Nazareth in Galilee during + His private life; and John, reared in the hill country of Juda (Luke + i. 39), spent the years before his public mission—perhaps from his + very childhood (as Origen, Mald.) in the deserts (Luke i. 80), it is + conceivable how he might not have known Christ's appearance. + <span class="tei tei-q">“What wonder,”</span> says St. Chrys., + <span class="tei tei-q">“if he who from his childhood spent his life + in the desert, away from his father's home, did not know + Christ?”</span> But as he had, while still in his mother's womb, been + divinely moved to recognise Christ (Luke i. 41, 44); so, immediately + before the baptism of the latter, he was enabled to recognise Him + (Matt. iii. 14).</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">32. Et testimonium perhibuit Ioannes, + dicens: Quia vidi Spiritum descendentem quasi columbam de + coelo, et mansit super eum.</td> + + <td class="tei tei-cell">32. And John gave testimony, saying: I + saw the Spirit coming down as a dove from heaven, and he + remained upon him.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">33. Et ego nesciebam eum: sed qui + misit me baptizare in aqua, ille mihi dixit: Super quem videris + Spiritum descendentem, et manentem super eum, hic est qui + baptizat in Spiritu Sancto.</td> + + <td class="tei tei-cell">33. And I knew him not: but he, who + sent me to baptize with water, said to me: He upon whom thou + shalt see the Spirit descending and remaining upon him, he it + is that baptizeth with the Holy Ghost.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">34. Et ego vidi: et testimonium + perhibui quia hic est Filius Dei.</td> + + <td class="tei tei-cell">34. And I saw; and I gave testimony, + that this is the Son of God.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">32-34. Some, as + Patrizzi, take this as a new testimony; others, with more + probability, take it as a continuation of the preceding, and say that + our Evangelist inserts the words, <span class= + "tei tei-hi"><span style="font-weight: 700">and John gave + testimony</span></span>, <span class="tei tei-pb" id="page040">[pg + 040]</span><a name="Pg040" id="Pg040" class="tei tei-anchor"></a> in + the middle of the Baptist's words, in order to arrest the reader's + attention. The Baptist here declares what he had beheld after the + baptism of Christ (Matt. iii. 16), and how that sign had been + revealed to him beforehand as one that was to mark out the Messias, + and <em class="tei tei-emph"><span style= + "font-style: italic">confirm</span></em> his own faith: and how he + had accordingly on that occasion borne witness that Jesus is the Son + of God.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">That baptizeth with the + Holy Ghost</span></span>; <span class="tei tei-hi"><span style= + "font-style: italic">i.e.</span></span>, who will <em class= + "tei tei-emph"><span style="font-style: italic">wash</span></em> you, + not with water, but in the graces of the Holy Ghost. There may be + special reference to the graces conferred in Christian baptism.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">35. Altera die iterum stabat Ioannes, + et ex discipulis eius duo.</td> + + <td class="tei tei-cell">35. The next day again John stood, and + two of his disciples.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">36. Et respiciens Iesum ambulantem, + dicit: Ecce Agnus Dei.</td> + + <td class="tei tei-cell">36. And beholding Jesus walking, he + saith: Behold the Lamb of God.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">37. Et audierunt eum duo discipuli + loquentem, et secuti sunt Iesum.</td> + + <td class="tei tei-cell">37. And the two disciples heard him + speak, and they followed Jesus.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">38. Conversus autem Iesus, et videns + eos sequentes se, dicit eis: Quid quaeritis? Qui dixerunt ei: + Rabbi (quod dicitur interpretatum, magister), ubi habitas?</td> + + <td class="tei tei-cell">38. And Jesus turning, and seeing them + following him, said to them: What seek you? Who said to him: + Rabbi (which is to say, being interpreted, Master), where + dwellest thou?</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">35-38. + Circumstances in which the first disciples attached themselves to + Jesus. The Evangelist interprets the Syro-Chaldaic word Rabbi (38), + because he is writing for the Christians of Asia Minor.</p><a name= + "I_39" id="I_39" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">39. Dicit eis: Venite, et videte. + Venerunt, et viderunt ubi maneret, et apud eum manserunt die + illo: hora autem erat quasi decima.</td> + + <td class="tei tei-cell">39. He saith to them: Come and see. + They came, and saw where he abode, and they staid with him that + day: now it was about the tenth hour.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">39. <span class= + "tei tei-hi"><span style="font-weight: 700">About the tenth + hour.</span></span> According to those who hold that St. John numbers + the <span class="tei tei-pb" id="page041">[pg 041]</span><a name= + "Pg041" id="Pg041" class="tei tei-anchor"></a> hours of the day after + the Jewish method, the time here indicated would be about two hours + before sunset. For the Jews divided the natural day or time of light + into twelve equal parts, each part being one-twelfth of the whole, so + that the length of their hour varied according to the season of the + year. If we suppose St. John to number as we do now, and as the + Greeks did then, the time here indicated would be about 10 a.m.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">40. Erat autem Andreas frater Simonis + Petri unus ex duobus qui audierant a Ioanne, et secuti fuerant + eum.</td> + + <td class="tei tei-cell">40. And Andrew the brother of Simon + Peter was one of the two who had heard of John, and followed + him.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">40. It is + extremely probable that the other who followed, and whose name is not + given, was our Evangelist himself. See <a href="#Intro_I_B_2" class= + "tei tei-ref">Introd. I. B. 2</a>.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">41. Invenit hic primum fratrem suum + Simonem, et dicit ei: Invenimus Messiam (quod est interpretatum + Christus).</td> + + <td class="tei tei-cell">41. He findeth first his brother + Simon, and saith to him: We have found the Messias, which is, + being interpreted, the Christ.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">41. <span class= + "tei tei-hi"><span style="font-weight: 700">First</span></span>; + <span class="tei tei-hi"><span style= + "font-style: italic">i.e.</span></span>, before the other (our + Evangelist) findeth his brother, James. <span class= + "tei tei-hi"><span style="font-weight: 700">Messias</span></span> + (from the Hebrew root <span lang="he" class="tei tei-foreign" + xml:lang="he"><span style="font-style: italic">Mashàch</span></span> + (משׂח), to anoint) = χριστός = anointed. It was the custom to anoint + Hebrew kings, priests, and prophets; and Christ, as combining the + three dignities in Himself, was <span class="tei tei-hi"><span style= + "font-style: italic">the anointed</span></span> by + excellence.</p><a name="I_42" id="I_42" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">42. Et adduxit eum ad Iesum. Intuitus + autem eum Iesus, dixit: Tu es Simon filius Iona: tu vocaberis + Cephas, quod interpretatur Petrus.</td> + + <td class="tei tei-cell">42. And he brought him to Jesus. And + Jesus looking upon him said: Thou art Simon the son of Jona: + thou shalt be called Cephas, which is interpreted Peter.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">42. Christ's + omniscience is left to be inferred from His knowing Simon<a id= + "noteref_31" name="noteref_31" href="#note_31"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">31</span></span></a> here at + first sight. <span class="tei tei-hi"><span style= + "font-weight: 700">Cephas</span></span>, Syro-Chaldaic, <span class= + "tei tei-pb" id="page042">[pg 042]</span><a name="Pg042" id="Pg042" + class="tei tei-anchor"></a> <span class= + "tei tei-foreign"><span style="font-style: italic">Képha</span></span> + (כפא); Hebrew <span lang="he" class="tei tei-foreign" xml:lang= + "he"><span style="font-style: italic">Keph</span></span> (כפ) = πέτρα + (rock), from which we have πέτρος with the feminine termination + changed into the masculine. The change of Simon's name was now + predicted, but was probably not made till afterwards. See Mark iii. + 16.</p><a name="I_43" id="I_43" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">43. In crastinum voluit exire in + Galilaeam, et invenit Philippum. Et dicit ei Iesus: Sequere + me.</td> + + <td class="tei tei-cell">43. On the following day he would go + forth into Galilee, and he findeth Philip. And Jesus saith to + him: Follow me.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">43. <span class= + "tei tei-hi"><span style="font-weight: 700">On the following day he + would go forth.</span></span> The sense is: when He was about to set + out; <span class="tei tei-q">“cum in eo esset, ut e Judaea + abiret”</span> (Kuin.). Jesus had come from Nazareth, the home of His + private life in Galilee, to be baptized by John, (Matt. iii. 13; Mark + i. 9). He had then spent forty days in the desert, and been tempted + there, (Matt. iii. 16-iv. 3); had returned from the desert to the + Jordan, and been witnessed to again by the Baptist (see above John i. + <a href="#I_15" class="tei tei-ref">15</a>, <a href="#I_19" class= + "tei tei-ref">19-36</a>), and was now on the point of returning to + Galilee.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">Follow me.</span></span> + Philip to whom these words were addressed was afterwards the Apostle + of that name. The call to follow our Lord on this occasion was not + the formal call to the <em class="tei tei-emph"><span style= + "font-style: italic">Apostleship</span></em>, but rather an + invitation to him to become a disciple. The same is to be said + regarding the others referred to in this chapter, Peter, Andrew, + James, John, and Nathanael. Four of these—Peter, Andrew, James, and + John, who had in the meantime returned to Galilee, and were pursuing + their calling of fishermen, were again called, Matt. iv. 18-22, Luke + v. 1-11; and on this second occasion <span class="tei tei-q">“leaving + all things they followed Him,”</span> and became inseparably attached + to Him as disciples. Finally, the solemn formal call of the twelve to + the Apostleship is narrated, Matt. x. 2; Luke vi. 13.</p><a name= + "I_44" id="I_44" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">44. Erat autem Philippus a Bethsaida, + civitate Andreae et Petri.</td> + + <td class="tei tei-cell">44. Now Philip was of Bethsaida, the + city of Andrew and Peter.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">44. <span class= + "tei tei-hi"><span style="font-weight: 700">Bethsaida.</span></span> + In our view there were two towns of this name: the one mentioned + here, on the western shore of the sea of Galilee, about four miles + south of Capharnaum; the other Bethsaida Julias, situated to the + north east of the same sea. The latter was enlarged and greatly + improved by Philip the Tetrarch, son of Herod the Great, who gave it + the name Julias, in honour of Julia the <span class="tei tei-pb" id= + "page043">[pg 043]</span><a name="Pg043" id="Pg043" class= + "tei tei-anchor"></a> daughter of the Roman Emperor + Augustus.</p><a name="I_45" id="I_45" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">45. Invenit Philippus Nathanaël, et + dicit ei: Quem scripsit Moyses in lege, et prophetae, invenimus + Iesum filium Ioseph a Nazareth.</td> + + <td class="tei tei-cell">45. Philip findeth Nathanael, and + saith to him: We have found him of whom Moses in the law, and + the prophets did write, Jesus the son of Joseph of + Nazareth.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">46. Et dixit ei Nathanaël: A Nazareth + potest aliquid boni esse? Dicit ei Philippus: Veni, et + vide.</td> + + <td class="tei tei-cell">46. And Nathanael said to him: Can + anything of good come from Nazareth? Philip saith to him: Come + and see.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">45. Philip not + only obeys the call to become a disciple himself, but brings another + disciple with him to Jesus. Nathanael (= <span lang="la" class= + "tei tei-foreign" xml:lang="la"><span style="font-style: italic">Deus + dedit</span></span>) was a native of Cana in Galilee (John xxi. 2), + and is most probably identical with Bartholomew (= son of Tolmai) the + Apostle, <span class="tei tei-q">“For Nathanael and Philip are + coupled in John i. 45, as Bartholomew and Philip are here (Matt. x. + 3); Nathanael is named in the very <em class= + "tei tei-emph"><span style="font-style: italic">midst</span></em> of + Apostles, John xxi. 2. <span class="tei tei-q">‘There were together + Simon Peter, and Thomas, who is called Didymus, and Nathanael who was + of Cana of Galilee, and the sons of Zebedee.’</span> Would anyone but + an Apostle be so named? Finally, Matthew, Luke, and Mark do not + allude to Nathanael, nor does John to Bartholomew”</span> (M'Carthy + on Matt. x. 3).</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">The son of + Joseph.</span></span> Doubtless, he means a son conceived and born in + the ordinary way. So it was generally thought, and so thought Philip, + ignorant of the miraculous conception of Christ, and of His birth at + Bethlehem. It is absurd to charge our Evangelist, as De Wette has + done, with ignorance of Christ's miraculous birth of a virgin, + because he records the ignorance of Philip.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">Nazareth</span></span>, + for ever famous as the scene of the incarnation, was a little town in + Lower Galilee, in the tribal territory of Zabulon. It was the + dwelling-place of our Lord during His private life. Nazareth, indeed + all Galilee, was held in contempt (see John <a href="#VII_50" class= + "tei tei-ref">vii. 52</a>), and hence Nathanael's doubt, (verse 46), + though he was himself a Galilean (John xxi. 2).</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">47. Vidit Iesus Nathanaël venientem ad + se, et dicit de eo; Ecce vere Israelita, in quo dolus non + est.</td> + + <td class="tei tei-cell">47. Jesus saw Nathanael coming to him, + and he saith of him: Behold an Israelite indeed, in whom there + is no guile.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">48. Dicit ei Nathanaël: Unde me nosti? + Respondit Iesus, et dixit ei: Priusquam te Philippus vocaret, + cum esses sub ficu, vidi te.</td> + + <td class="tei tei-cell">48. Nathanael saith to him: Whence + knowest thou me? Jesus answered, and said to him: Before that + Philip called thee, when thou wast under the fig-tree, I saw + thee.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">49. Respondit ei Nathanaël, et ait: + Rabbi, tu es Filius Dei, tu es rex Israel.</td> + + <td class="tei tei-cell">49. Nathanael answered him, and said: + Rabbi, thou art the Son of God, thou art the King of + Israel.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">47-49. When + Nathanael had approached near enough to be able to hear what was + said, but before he had spoken anything from which our Lord might + have been thought to guess at his character, our Lord said: + <span class="tei tei-hi"><span style="font-weight: 700">Behold an + Israelite</span> <span class="tei tei-pb" id="page044">[pg + 044]</span><a name="Pg044" id="Pg044" class= + "tei tei-anchor"></a><span style="font-weight: 700">indeed, in whom + there is no guile</span></span>; that is to say, one who, not merely + by descent, but by the simplicity and honesty of his character, is a + true son of Jacob. See Gen. xxv. 27; Rom. ix. 6. Jacob's name was + changed into Israel, after he wrestled with the angel, Gen. xxxii. + 28.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">47-49. Nathanael + must have felt convinced that he had been hidden from Christ's + natural view, otherwise he could not draw the inference which, aided + by divine grace, he draws. Whether Nathanael yet recognised Jesus to + be true God, and professed his belief in Him as such, in the words of + verse 49, is disputed. If we are to judge from his words (ὁ υἱός), + the affirmative opinion seems much more probable. The words are an + echo of the Baptist's testimony (v. 34), but Nathanael confesses not + alone Christ's Divine origin, but also His human sovereignty: Thou + art the Son of God, Thou art the King of Israel.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">50. Respondit Iesus, et dixit ei: Quia + dixi tibi: Vidi te sub ficu, credis: maius his videbis.</td> + + <td class="tei tei-cell">50. Jesus answered and said to him: + Because I said unto thee, I saw thee under the fig-tree, thou + believest: greater things than these shalt thou see.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">50. Jesus promises + Nathanael stronger arguments in proof of His Divinity. In the words: + <span class="tei tei-hi"><span style="font-weight: 700">Greater + things than these shalt thou see</span></span>, the plural these + seems to point to the class and not merely the special incident.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">51. Et dicit ei: Amen, amen. dico + vobis, videbitis coelum apertum, et Angelos Dei ascendentes, et + descendentes supra Filium hominis.</td> + + <td class="tei tei-cell">51. And he saith to him: Amen, amen, I + say to you, you shall see the heaven opened, and the Angels of + God ascending and descending upon the son of man.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">51. <span class= + "tei tei-hi"><span style="font-weight: 700">Amen, amen</span></span>, + is peculiar to John. The other Evangelists use <span class= + "tei tei-q">“Amen”</span> only once in such asseverations. + <span class="tei tei-q">“Amen means verily (at the end of a prayer, + so be it); and when doubled, strengthens the asseveration, and points + to the <span class="tei tei-pb" id="page045">[pg 045]</span><a name= + "Pg045" id="Pg045" class="tei tei-anchor"></a> solemnity of the + declaration about to follow”</span> (M'Ev.).</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">Son of man.</span></span> + This term, probably derived in its Messianic sense from Dan. vii. 13, + 14, was very rarely applied to Christ, except by Himself, and we find + Him using it very frequently (though not exclusively; see, + <span class="tei tei-hi"><span style= + "font-style: italic">e.g.</span></span>, Matt. ix. 6; xxiii. 30; Acts + vii. 56) in connection with His privations, sufferings, and death + (Matt. viii. 20; xii.40; xvii. 12; xxvi. 21-25; John iii. 14, + &c.). It indicates that Christ was not only man like Adam; but + that, unlike him, He was <em class="tei tei-emph"><span style= + "font-style: italic">descended</span></em> of man, and therefore our + brother in the truest sense.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">You shall + see.</span></span> Though Nathanael is addressed (and He saith to + <em class="tei tei-emph"><span style= + "font-style: italic">him</span></em>), yet the plural (videbitis) + shows that the wondrous sign here promised was to be seen not by him + alone, but at least by Philip also, and probably by others. The + meaning of the prediction is obscure. Evidently some great sign is + promised; but what it is, interpreters are far from agreed. Some take + the words metaphorically, others literally.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Of those who + understand them metaphorically, some take the sense to be: You shall + see numerous miracles, such as are usually attributed to angels (or, + in the performance of which angels shall minister to Me) wrought by + Me, the Son of Man, during My public life. So Beelen, Maier, &c. + We cannot accept this view, 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 present, when Nathanael + had only just believed.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Others understand + of the spiritual glories of the whole period from the commencement of + Christ's public mission till the end of the world. Alford, explaining + this view (which, by the way, he calmly claims to have been + <span class="tei tei-q">“the interpretation of all commentators of + any depth in all times”</span>!) says: <span class="tei tei-q">“It is + not the outward visible opening of the material heavens nor ascent or + descent of angels in the sight of men, which the Lord here announces, + but the series of glories which was about to be unfolded in His + Person and work, from that time forward.”</span> Our difficulty in + regard to this view is the same as in regard to the preceding.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">St. Augustine is + generally supposed to have understood this text in reference to the + preachers of the New Testament, <span class= + "tei tei-q">“ascending”</span> when they preach the more sublime, + <span class="tei tei-q">“descending,”</span> when they preach the + more elementary doctrines of religion. If St. Augustine meant this as + a <em class="tei tei-emph"><span style= + "font-style: italic">literal</span></em> interpretation of the + passage, as he <span class="tei tei-pb" id="page046">[pg + 046]</span><a name="Pg046" id="Pg046" class="tei tei-anchor"></a> + certainly seems to do in Tract vii. on this Gospel, we cannot accept + it. Surely, something stranger and more striking is promised here, + after the opening of the heavens, than the sight of preachers!</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Others hold that + we must interpret this passage entirely in the light of Jacob's + dream, Gen. xxviii. 12. Jacob saw a ladder reaching from earth to + heaven, with angels ascending and descending upon it. That vision + meant in his regard that God would make him the object of His special + protection (see Gen. xxviii. 13-15). And now Nathanael, who is + <span class="tei tei-hi"><span style="font-style: italic">an + Israelite indeed</span></span>, a true son of Jacob (v. 47), is told + that he and others shall see that Divine favour and protection which + Jacob's vision signified, extended in such an extraordinary manner to + Christ, during His life, that it will be most manifest He is the Son + of God.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This view we + regard as probable. The Fathers tell us that Nathanael was + particularly well versed in the Scriptures, and our Lord's words + might readily recall to his mind Jacob's dream, with all its + significance of Divine favour and protection.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Of the opinions + that attempt to explain the words literally, some may be dismissed at + once. Thus there cannot be reference to the angels who appeared at + Christ's birth, or after His temptations (Matt. iv. 11), for Christ + speaks of an event still to come, whereas His birth and temptations + were already past. Nor can there be reference to the transfiguration, + even if we suppose angels to have been present; nor to the agony in + the garden; nor to the resurrection; for on none of these occasions + did Philip and Nathanael see the angels. Less improbable, perhaps, is + the view that there is reference to the ascension, and the two angels + that appeared then (Acts i. 10). But this opinion too we reject + without hesitation. In the passage of the Acts referred to, St. Luke + tells us: <span class="tei tei-q">“And while they were beholding Him + going up to heaven, behold two men <span class= + "tei tei-hi"><span style="font-style: italic">stood by + them</span></span> in white garments.”</span> Now, it is clear that + angels who stood by the apostles and disciples, cannot possibly be + those referred to here as <span class="tei tei-q">“ascending and + descending upon the Son of Man.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">A Lapide refers + the prediction to some miraculous vision seen by the disciples during + our Lord's life, and not recorded in the Gospels. But it seems + improbable that the fulfilment of such a prediction would be passed + over in silence by all the Evangelists.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Finally, there is + the opinion, which is held by Maldonatus, that there is reference to + the last judgment, when the heavens shall be opened, and Christ shall + come riding on <span class="tei tei-pb" id="page047">[pg + 047]</span><a name="Pg047" id="Pg047" class="tei tei-anchor"></a> the + clouds of heaven, accompanied by angels, and all men shall be forced + to confess Him God. This seems to us the most probable + interpretation. For, first, it is likely that our Lord refers to the + clearest and most incontrovertible proof that shall be given of His + Divinity; and such will be His coming in majesty to judge the world. + Secondly, we know that on another occasion, when he was challenged by + the Jewish High Priest to say if he was the Son of God, He appealed + to this same proof of His Divinity: <span class="tei tei-q">“I adjure + thee by the living God, that thou tell us if thou be the Christ, the + Son of God. Jesus saith to him: Thou hast said it. Nevertheless, I + say to you: Hereafter you shall see the Son of Man sitting at the + right hand of the power of God, and coming in the clouds of + heaven”</span> (Matt. xxvi. 63-64). Probably the expression: + <span class="tei tei-hi"><span style="font-weight: 700">ascending and + descending</span></span> is to be understood metaphorically, even in + this opinion, and means merely that the angels shall be <em class= + "tei tei-emph"><span style="font-style: italic">attendant + upon</span></em> the great Judge, ready to execute His will. The + order is remarkable: they are said first to ascend, and then to + descend, as was the case also in Jacob's vision.</p> + </div><span class="tei tei-pb" id="page048">[pg 048]</span><a name= + "Pg048" id="Pg048" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"> + <a name="toc29" id="toc29"></a> <a name="pdf30" id="pdf30"></a> + + <h1 class="tei tei-head" style= + "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"> + <span style="font-size: 173%">Chapter II.</span></h1> + + <div class="block tei tei-quote" style= + "margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">1-11.</span> <span class="tei tei-hi"><span style= + "font-size: 90%; font-weight: 700">Christ at the marriage feast in + Cana changes water into wine.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">12.</span> <span class="tei tei-hi"><span style= + "font-size: 90%; font-weight: 700">He goes down to + Capharnaum.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">13-17.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">At the + approach of the Pasch He goes up to Jerusalem, and there drives the + buyers and sellers out of the Temple.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">18-22.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">Challenged + by the Jews for a sign of His authority, He predicts His own + Resurrection, as the disciples called to mind after He had + risen.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">23-25.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">On the + occasion of this first Pasch of His public life many believe in Him + because of His miracles.</span></span></p> + </div> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">1. Et die tertia nuptiae factae sunt + in Cana Galilaeae, et erat mater Iesu ibi.</td> + + <td class="tei tei-cell">1. And the third day there was a + marriage in Cana of Galilee: and the mother of Jesus was + there.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">2. Vocatus est autem et Iesus, et + discipuli eius, ad nuptias.</td> + + <td class="tei tei-cell">2. And Jesus also was invited, and his + disciples, to the marriage.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">1. The Evangelist + having narrated how our Lord was witnessed to by the Baptist, and + joined by His first disciples, now proceeds to tell how He bore + testimony of Himself by His miracles.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">The third + day.</span></span> Naturally the third from the point of time last + referred to, in verse 43.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The marriage feast + was celebrated for a week among the Jews, and this custom had come + down from very ancient times, as we learn from the book of Judges, + xiv. 12.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">Cana of + Galilee</span></span> was situated most probably in the tribe of + Zabulon near Capharnaum. There was another Cana in the tribe of Aser, + near Sidon (see Jos. xix. 28).</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">2. <span class= + "tei tei-hi"><span style="font-weight: 700">And Jesus also was + invited</span></span>; that is to say, He also, <em class= + "tei tei-emph"><span style="font-style: italic">as well + as</span></em> the Blessed Virgin, was invited. Mald. holds that καὶ + (et) is explanatory: on that account, that is to say, because she + <em class="tei tei-emph"><span style= + "font-style: italic">was</span></em> there as a friend of the family, + Jesus was <em class="tei tei-emph"><span style= + "font-style: italic">invited</span></em>.</p><span class="tei tei-pb" + id="page049">[pg 049]</span><a name="Pg049" id="Pg049" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">3. Et deficiente vino, dicit mater + Iesu ad eum: Vinum non habent.</td> + + <td class="tei tei-cell">3. And the wine failing, the mother of + Jesus saith to him: They have no wine.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">3. <span class= + "tei tei-hi"><span style="font-weight: 700">And the wine + failing</span></span> (Gr. having failed). Either all the wine was + already drunk, or, at least, there was no more to be drawn; the last + was on the table. When we take into account what Mary says to the + servants (v. 5), it is plain that her object in telling Jesus that + the wine had run short, was not that He and His disciples might + retire (Bengel), nor that He might exhort the company to patience + (Calvin), nor that He might buy wine (Kuin.), but that He might work + a miracle. <span class="tei tei-q">“The Mother of the Lord having + heard of the testimony of the Baptist, and seeing the disciples + gathered round her Son, the circumstances of whose miraculous birth + she treasured in her heart (Luke ii. 19, 51) must have looked now at + length for the manifestation of His power, and thought that an + occasion only was wanting. Yet even so she leaves all to His + will”</span> (Westc., in <span class="tei tei-hi"><span style= + "font-style: italic">Speaker's Comm.</span></span>).</p><a name= + "II_4" id="II_4" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">4. Et dicit ei Iesus: Quid mihi et + tibi est mulier: Nondum venit hora mea.</td> + + <td class="tei tei-cell">4. And Jesus saith to her: Woman, what + is it to me and to thee? My hour is not yet come.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">4. <span class= + "tei tei-hi"><span style="font-weight: 700">Woman, what is it to me + and to thee?</span></span> The Vulgate has. <span class= + "tei tei-q">“Quid mihi et tibi <em class="tei tei-emph"><span style= + "font-style: italic">est</span></em>, mulier?”</span> But the verb is + not in the Greek text (τί ἐμοὶ καὶ σοί γύναι?), which would therefore + be better translated: <span class="tei tei-q">“What to Me and to + thee, woman?”</span> The Revised Version of the Church of England + renders: <span class="tei tei-q">“Woman, what have I to do with + thee?”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Most Protestant + writers have held that these words of our Lord contain a reproof of + His mother. Among Catholics many have held that the words contain + <em class="tei tei-emph"><span style="font-style: italic">the + semblance</span></em> of reproof; to teach us, not Mary, that we are + not to be influenced by motives of flesh and blood in the service of + God. Others have held (and this is the general opinion of modern + Catholic commentators) that the words do not contain even the + appearance of reproof.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(1) It is now + generally acknowledged even by Protestant commentators that the term + γύναι is not reproachful or disrespectful. According to Alford there + is no reproach in the term, but rather respect; and Trench says: + <span class="tei tei-q">“So far from any harshness, the compellation + has something solemn in it”</span> (<span class= + "tei tei-hi"><span style="font-style: italic">Miracles</span></span>, + p. 100). Liddell and Scott's <span class="tei tei-hi"><span style= + "font-style: italic">Lexicon</span></span>, says: <span class= + "tei tei-q">“It is often used as a term of respect or affection, + mistress, lady.”</span> Yet Calvin impiously asserts that our Lord + does not deign to call Mary His Mother: <span class= + "tei tei-q">“Deinde cur simplici repulsa non contentus eam in + vulgarem <span class="tei tei-pb" id="page050">[pg + 050]</span><a name="Pg050" id="Pg050" class="tei tei-anchor"></a> + mulierum ordinem cogit, nec jam matris nomine dignatur?”</span> + <span class="tei tei-q">“Why doubt of the heavenly origin of a + reformation wrought by such reasoning as this?”</span> + (McCarthy).</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Father Coleridge + thinks that Mary is addressed here by the title γύναι because that is + <span class="tei tei-q">“what we may call her official and + theological title ... for she is the <span class= + "tei tei-q">‘woman’</span> of whom our Lord was born; she is the + <span class="tei tei-q">‘woman’</span> of whom God spake to our first + parents when He made them the promise of a Redeemer after the fall; + she is the <span class="tei tei-q">‘woman’</span> to whom the whole + range of types look forward, who was to conceive and compass a man + (Jer. xxxi. 22); she is the <span class="tei tei-q">‘woman,’</span> + the second Eve, as our Lord is the Man, and the Son of Man, the + second Adam.”</span><a id="noteref_32" name="noteref_32" href= + "#note_32"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">32</span></span></a> But + whatever may be thought of this view, enough has been said to show + that the term γύναι does not imply reproof or disrespect.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(2) Neither does + the phrase <span class="tei tei-q">“What to Me and to thee?”</span> + (τί ἐμοὶ καὶ σοί?). We find exactly the same phrase in Judg. xi. 12; + 3 Kings xvii. 18; 4 Kings iii. 13; 2 Paral. xxxv. 21; Mark v. 7; Luke + viii. 28.<a id="noteref_33" name="noteref_33" href= + "#note_33"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">33</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(A). After a + candid examination of these texts, it must, we think, appear that the + meaning of the phrase is <em class="tei tei-emph"><span style= + "font-style: italic">not</span></em>: What does this concern you and + Me? for in some, if not all, of the passages cited the phrase cannot + have that meaning. Besides, is it likely Jesus would say that the + wants of the poor, who were His hosts, and perhaps His relatives, and + their shame consequent upon those wants, did not concern Him?</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(B). Neither is + the meaning: What have I to do with you, or, what have I in common + with you? (as author of a miracle such as you suggest); it must + proceed from My Divine nature, while only My human nature has been + derived from you (so Augus., Tolet., Patriz.). For—</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(<span class= + "tei tei-hi"><span style="font-style: italic">a</span></span>) This + is not the meaning of the phrase in the parallel passages.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(<span class= + "tei tei-hi"><span style="font-style: italic">b</span></span>) Christ + gives a different reason: <span class="tei tei-hi"><span style= + "font-style: italic">My hour is not yet come.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(<span class= + "tei tei-hi"><span style="font-style: italic">c</span></span>) His + person hypostatically united to His human nature, had that nature in + common with her, and it is of His person (<span class= + "tei tei-foreign"><span style= + "font-style: italic">mihi</span></span>), not of His Divine nature + merely that He speaks.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(C). What the + precise meaning of the phrase is, it is difficult to determine with + certainty. In all the passages where it occurs, it seems to indicate + some divergence between the thoughts or wishes of the persons so + brought together. Most probably it is here a <em class= + "tei tei-emph"><span style= + "font-style: italic">remonstrance</span></em>; <span class= + "tei tei-pb" id="page051">[pg 051]</span><a name="Pg051" id="Pg051" + class="tei tei-anchor"></a> because the suggestion that Christ should + work a miracle is <em class="tei tei-emph"><span style= + "font-style: italic">inconvenient or inopportune</span></em>, + inasmuch as it brings moral pressure to bear upon Him to make Him + begin His miracles before the time at which, prescinding from this + suggestion, His public miracles were to begin. Something similar are + the words of God to Moses: <span class="tei tei-q">“<span class= + "tei tei-hi"><span style="font-style: italic">Let Me + alone</span></span>, that My wrath may be kindled against them, and + that I may destroy them”</span> (Exod. xxxii. 10). On that occasion + God, after remonstrating, granted the prayer of Moses, just as on + this occasion, after remonstrating, He yielded to the suggestion of + His Mother. So St. Cyril of Alex., St. Amb., Corl, &c.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Whether the above + be the correct meaning of the phrase or not, one thing is clear, + against Calvin, Alf., Trench, &c., that the words cannot contain + a rebuke—not a <em class="tei tei-emph"><span style= + "font-style: italic">real</span></em> rebuke; because there was no + fault on Mary's part, not even venial (Council of Trent, sess. vi., + can. 23). St. Aug., whose authority Protestants must respect, + whatever they may think of that of the Council of Trent, says: + <span class="tei tei-q">“De Sancta Maria Virgine, propter honorem + Christi, nullam prorsus quando de peccato agitur volo habere + quaestionem”</span> (<span class="tei tei-hi"><span style= + "font-style: italic">De Natura et Gratia</span></span>, ch. xxxvi.). + Moreover, if the Blessed Virgin were guilty of any fault, it would be + either because of the thing suggested, or of some circumstance of + time, place, motive, &c. Now, our Lord granted what she + suggested; the object was therefore, good. The circumstances were the + very same when the miracle was wrought as when it was suggested. As + to her motive, it may have been good—charity for the poor. Why, then, + ascribe a bad motive, such as vanity, without convincing proof? That + the suggestion was acceded to, goes to show that it was made in + circumstances in which it was not displeasing to God.<a id= + "noteref_34" name="noteref_34" href="#note_34"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">34</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Neither is there + in the words a <em class="tei tei-emph"><span style= + "font-style: italic">feigned</span></em> rebuke, that is, feigned for + our instruction, to show us that we are not to regard flesh and blood + in doing the work of God (Mald., Tolet., &c.); for Christ + actually did what was suggested; and, besides, it is Catholic + teaching that Christ in heaven grants many requests to His Mother, + <em class="tei tei-emph"><span style= + "font-style: italic">because</span></em> she is His Mother.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In vain, then, + have Protestants tried to find, in these words of our Lord, anything + derogatory to the dignity of His Blessed Mother. To every + interpretation which would give such a sense to His words, we may + answer, with St. Justin, Martyr: <span class="tei tei-q">“Non verbo + matrem objurgavit qui facto honoravit.”</span> <span class= + "tei tei-q">“He reproved not His <span class="tei tei-pb" id= + "page052">[pg 052]</span><a name="Pg052" id="Pg052" class= + "tei tei-anchor"></a> mother by what He said who honoured her by what + He did.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">My hour is not yet + come.</span></span> In our interpretation it is easy to explain these + words. His hour is not the hour of His death, nor the time when the + want of wine would be fully felt, but the time at which, according to + the ordinary providence of God, and prescinding from His Mother's + suggestion, His public miracles were to begin.</p><a name="II_5" id= + "II_5" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">5. Dicit mater eius ministris: + Quodcumque dixerit vobis, facite.</td> + + <td class="tei tei-cell">5. His mother saith to the waiters: + Whatsoever he shall say to you, do ye.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">5. <span class= + "tei tei-hi"><span style="font-weight: 700">Whatsoever he shall say + to you, do ye.</span></span> These are not the words of one whose + suggestion had been reproved and rejected.</p><a name="II_6" id= + "II_6" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">6. Erant autem ibi lapideae hydriae + sex positae secundum purificationem Iudaeorum, capientes + singulae metretas binas vel ternas.</td> + + <td class="tei tei-cell">6. Now there were set there six + waterpots of stone, according to the manner of the purifying of + the Jews, containing two or three measures a-piece.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">6. For the custom + of the Jews in the matter of ablutions, see Matt. xv. 2; Mark vii. + 2-5. The μετρητής was a Greek liquid measure, containing about nine + gallons, or, to be accurate, eight gallons 7.4 pints. There were six + jars, or water-pots, each containing two or three measures. If each + jar contained two measures, the whole quantity of wine miraculously + provided would be = 6 × 2 × 9 = 108 gallons. If each contained three + measures, the whole would be = 6 × 3 × 9 = 162 gallons. The quantity + of wine miraculously produced was therefore very great, being at + least about 108 gallons. It is absurd, however, to seek in this + miracle of our Divine Lord any excuse for intemperance. As well might + God be accused of conniving at intemperance, because He fills the + grape each year with the moisture of earth and heaven, and then + transmutes this into the nobler juices which He knows man will + convert into wine. He gives in every case, that we may use, not that + we may abuse. If the quantity of wine miraculously provided on this + occasion was large, we ought to remember that the marriage feast + lasted for a week; that there were probably many guests present, + whose number was considerably increased by the invitation, at the + last moment, of Christ and His disciples on their arrival from Judea; + that others would probably be attracted now by the fame of this + miracle, and the desire to see Him who had wrought it; and, finally, + that the quantity of the wine made the miracle more striking.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">7. Dicit eis Iesus. Implete hydrias + aqua. Et impleverunt eas usque ad summum.</td> + + <td class="tei tei-cell">7. Jesus saith to them: Fill the + waterpots with water. And they filled them up to the brim.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">7. <span class= + "tei tei-hi"><span style="font-weight: 700">To the + brim.</span></span> So that there was no room left to mix + <span class="tei tei-pb" id="page053">[pg 053]</span><a name="Pg053" + id="Pg053" class="tei tei-anchor"></a> wine or anything else with the + water; this shows, too, the quantity of wine that was miraculously + supplied.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">8. Et dicit eis Iesus: Haurite nunc, + et ferte architriclino. Et tulerunt.</td> + + <td class="tei tei-cell">8. And Jesus saith to them: Draw out + now, and carry to the chief steward of the feast. And they + carried it.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">8. <span class= + "tei tei-hi"><span style="font-weight: 700">Chief + steward</span></span> (Gr. ἀρχός, chief, or ruler, and τρίκλινος, a + dining-room, with three couches, and more generally, a dining-room). + The president of the feast, according to some, was <em class= + "tei tei-emph"><span style="font-style: italic">one of the + guests</span></em> selected by the host, or by the unanimous consent + of the guests; according to others, he was not a guest, but the + <em class="tei tei-emph"><span style="font-style: italic">chief + servant</span></em>. In the first view he corresponds with the + συμποσιάρχης of the Greeks, and the <span class="tei tei-q">“magister + convivii,”</span> or <span class="tei tei-q">“arbiter + bibendi,”</span> of the Romans; and this we take to be correct, for + his familiarity with the bridegroom (v. 10) bespeaks the friend + rather than the servant.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">9. Ut autem gustavit architriclinus + aquam vinum factam, et non sciebat unde esset, ministri autem + sciebant qui hauserant aquam, vocat sponsum + architriclinus.</td> + + <td class="tei tei-cell">9. And when the chief steward had + tasted the water made wine, and knew not whence it was, but the + waiters knew who had drawn the water; the chief steward calleth + the bridegroom.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">9. St. John + mentions that the president of the feast knew not whence the wine + was, nor how it had been produced, in order to show that his + testimony in its favour was not the result of previous collusion with + Jesus. <span class="tei tei-hi"><span style="font-weight: 700">Who + had drawn the water.</span></span> ἠντληκότες is the form for the + pluperfect, as well as for the perfect participle, and is rightly + rendered <span class="tei tei-q">“had drawn.”</span> We consider it + more likely that the reference is to their drawing the water from the + well in order to fill the water-pots. But if the reference be to + drawing the wine from the pots (in v. 8 the same Greek verb is used + in reference to that action), then the wine is called water because + it had been water so recently, just as the serpent is called a rod in + Exod. vii. 12. because it had been a rod immediately before. It is + most likely that the conversion took place in the water-pots, and not + on the way from them to the table.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">10. Et dicit ei: Omnis homo primum + bonum vinum ponit: et cum inebriati fuerint, tunc id, quod + deterius est: Tu autem servasti bonum vinum usque adhuc.</td> + + <td class="tei tei-cell">10. And saith to him: Every man at + first setteth forth good wine, and when men have well drank, + then that which is worse. But thou hast kept the good wine + until now.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">10. Most probably + the Greek word (μεθυσθῶσιν) rendered in the Vulgate <span class= + "tei tei-q">“inebriati fuerint”</span> does not here imply + <span class="tei tei-pb" id="page054">[pg 054]</span><a name="Pg054" + id="Pg054" class="tei tei-anchor"></a> drunkenness, but only drinking + freely. <span class="tei tei-q">“In classical use it generally, but + not always, implies intoxication. In the Hellenistic writers, + however, as Josephus, Philo, and the LXX., it very often denotes + drinking freely, and the hilarity consequent, which is probably the + sense here”</span> (Bloomf.). In any case, whatever meaning we give + the word here, the president of the feast merely speaks of what was + the common practice, without saying that the guests at this + particular feast had indulged to the same extent.</p><a name="II_11" + id="II_11" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">11. Hoc fecit initium signorum Iesus + in Cana Galilaeae: et manifestavit gloriam suam, et crediderunt + in eum discipuli eius.</td> + + <td class="tei tei-cell">11. This beginning of miracles did + Jesus in Cana of Galilee: and manifested his glory, and his + disciples believed in him.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">11. This was + Christ's first miracle, or better perhaps, it was His first + <em class="tei tei-emph"><span style= + "font-style: italic">public</span></em> miracle, the first <em class= + "tei tei-emph"><span style="font-style: italic">sign</span></em>, or + proof given in public of His Divine power. It is worthy of note that + our Lord honoured marriage on this occasion not only by His presence, + but also by His first public miracle. The effect of the miracle is + carefully noted by our Evangelist whose main object, as we saw, is to + prove Christ's Divinity. And He manifested His glory, δόξα (see + <a href="#I_14" class="tei tei-ref">i. 14</a>); and the faith of the + disciples was <em class="tei tei-emph"><span style= + "font-style: italic">confirmed</span></em>. The fact that they were + disciples, shows that they had some faith already.</p><a name="II_12" + id="II_12" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">12. Post hoc descendit Capharnaum, + ipse, et mater eius, et fratres eius; et discipuli eius: et ibi + manserunt non multis diebus.</td> + + <td class="tei tei-cell">12. After this he went down to + Capharnaum, he and his mother, and his brethren, and his + disciples: and they remained there not many days.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">12. <span class= + "tei tei-hi"><span style="font-weight: 700">Capharnaum</span></span>, + the largest town of Galilee, was situated, on the western shore of + the sea of Galilee (Matt. iv. 13, John vi. 24), and the journey to it + from Cana is rightly described as a descent. During His public life + our Lord seems to have dwelt chiefly in this town, which is therefore + sometimes spoken of as His own city (see Matt. ix. 1, and compare + with Mark ii. 1). It was long thought to be impossible to identify + the site of Capharnaum, but it seems now to be practically certain + that the site is that of <span class="tei tei-pb" id="page055">[pg + 055]</span><a name="Pg055" id="Pg055" class="tei tei-anchor"></a> the + modern Tell Hûm, about two and a half miles south-west of the point + where the Jordan enters the sea of Galilee. Capharnaum means the + village (נפר) of Nahum. <span lang="ar" class="tei tei-foreign" + xml:lang="ar"><span style="font-style: italic">Tell</span></span> is + the Arabic for a hillock covered with ruins, and it is reasonably + conjectured that Hûm is a contraction for Nahum, the first syllable, + as sometimes happens in such cases, being dropped. Thus Tell Hûm + would mean the ruin-clad hillock of Nahum. A summary of the various + reasons for identifying the two places is given by Pére Didon, in his + able work: <span class="tei tei-hi"><span style= + "font-style: italic">Jesus Christ</span></span>, vol. ii., Appendix + F. The <span class="tei tei-hi"><span style= + "font-weight: 700">brethren</span></span> of the Lord here referred + to were His cousins, but according to the Scriptural usage any near + relations are called brethren. Thus Abraham and Lot are <span class= + "tei tei-q">“brethren”</span> (Gen. xiii. 8), though Abraham was in + reality Lot's uncle (Gen. xi. 27). See also remarks on <a href= + "#VII_3" class="tei tei-ref">vii. 3</a>.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">13. Et prope erat pascha Iudaeorum, et + ascendit Iesus Ierosoloymam:</td> + + <td class="tei tei-cell">13. And the pasch of the Jews was at + hand, and Jesus went up to Jerusalem.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">13. <span class= + "tei tei-hi"><span style="font-weight: 700">And</span></span> (= for) + <span class="tei tei-hi"><span style="font-weight: 700">the + Pasch</span></span>, &c. This was the first Pasch of our Lord's + public life. The Evangelist calls it the Pasch of the Jews, because + he is writing for the inhabitants of Asia Minor, most of whom were + Greeks. The Pasch (Heb. <span lang="he" class="tei tei-foreign" + xml:lang="he"><span style="font-style: italic">pesach</span></span>, + פסח), beginning at evening on the 14th, and ending at evening on the + 21st of Nisan,<a id="noteref_35" name="noteref_35" href= + "#note_35"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">35</span></span></a> was the + greatest festival of the Jews. The word <span class= + "tei tei-q">“pasch”</span> means the passing over (from <span lang= + "he" class="tei tei-foreign" xml:lang="he"><span style= + "font-style: italic">pasach</span></span>, פסח, to pass or leap + over), 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 first-born in the land of Egypt (see Exod xii. 11, + 12).</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">And Jesus went up to + Jerusalem.</span></span> At the three principal feasts: Pasch, + Pentecost, and Tabernacles, all the male adults were bound to go up + to the temple at Jerusalem.</p><a name="II_14" id="II_14" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">14. Et invenit in templo vendentes + boves, et oves, et columbas, et numularios sedentes.</td> + + <td class="tei tei-cell">14. And he found in the temple them + that sold oxen and sheep and doves, and the changers of money + sitting.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">14. The animals + here mentioned were sold to be sacrificed. The money-changers were + there to change foreign money into Jewish. It was probably in the + Court of the Gentiles that Christ found them. <span class= + "tei tei-hi"><span style="font-weight: 700">In the + temple</span></span> (ἐν ἱερώ, <span class="tei tei-hi"><span style= + "font-style: italic">i.e.</span></span>, in sacro loco). The ἱερόν + must be carefully distinguished from the ναός (v. 20). The + <span class="tei tei-pb" id="page056">[pg 056]</span><a name="Pg056" + id="Pg056" class="tei tei-anchor"></a> former included the temple + proper, and also its courts, porches, and porticoes; in a word, all + its <em class="tei tei-emph"><span style= + "font-style: italic">sacred</span></em> precincts; the latter was the + temple proper, the house of God, the place where He <em class= + "tei tei-emph"><span style="font-style: italic">dwelt</span></em> + (ναίω = to dwell). We know that around the temple as rebuilt by Herod + the Great, there were three courts: the outer, or that of the + Gentiles; the inner, or that of the Israelites; and between them, on + the eastern side, the Court of the women. In the inner court, or that + of the Israelites, there was a portion next the temple proper set + apart for the priests.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">15. Et cum fecisset quasi flagellum de + funiculis, omnes eiecit de templo, oves quoque, et boves, et + numulariorum effudit aes, et mensas subvertit.</td> + + <td class="tei tei-cell">15. And when he had made as it were a + scourge of little cords, he drove them all out of the temple, + the sheep also and the oxen, and the money of the changers he + poured out, and the tables he overthrew.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">15. <span class= + "tei tei-hi"><span style="font-weight: 700">He drove them all out of + the temple, the sheep also and the oxen.</span></span> These words of + our version mean that He drove out not only the animals, but also the + sellers, and this is distinctly stated by S. Aug., and several other + Fathers. The sense of the Greek is ambiguous: <span class= + "tei tei-hi"><span style="font-weight: 700">He drove all out of the + temple, both the sheep and the oxen.</span></span></p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">16. Et his qui columbas vendebant, + dixit: Auferte ista hinc, et nolite facere domum Patris mei, + domum negotiationis.</td> + + <td class="tei tei-cell">16. And to them that sold doves he + said: Take these things hence, and make not the house of my + father a house of traffic.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">16. Christ deals + more leniently with those who sold the doves, perhaps because these + were the offerings of the poor.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">A house of + traffic.</span></span> Our Lord does not on this occasion say the + traffic was unjust, but implies that it was sacrilegious, as being + carried on in a holy place. On another occasion, three years + afterwards, Christ again drove traders from the temple, who He says + had made it <span class="tei tei-q">“a den of thieves,”</span> adding + the sin of injustice to that of sacrilege (Matt. xxi. 13). Note how + He calls God His Father. See <a href="#V_18" class="tei tei-ref">v. + 18</a>.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">17. Recordati sunt vero discipuli + eius, quia scriptum est: Zelus domus tuae comedit me.</td> + + <td class="tei tei-cell">17. And his disciples remembered that + it was written: <span class="tei tei-hi"><span style= + "font-style: italic">The zeal of thy house hath eaten me + up.</span></span></td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">17. Our + Evangelist, mindful of his scope in writing this Gospel, draws + attention to the fulfilment of this prophecy of <span class= + "tei tei-pb" id="page057">[pg 057]</span><a name="Pg057" id="Pg057" + class="tei tei-anchor"></a> the Psalmist, inasmuch as this tends to + prove that Jesus was the Messias and the true God. καταφάγεται + (<em class="tei tei-emph"><span style="font-style: italic">will + eat</span></em> me up) is the true reading here, though the Psalm has + the prophetic past.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">18. Responderunt ergo Iudaei, et + dixerunt ei: Quod signum ostendis nobis, quia haec facis?</td> + + <td class="tei tei-cell">18. The Jews therefore answered, and + said to him: What sign dost thou show unto us, seeing thou dost + these things?</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">18. The Jews + challenge (<em class="tei tei-emph"><span style= + "font-style: italic">answered</span></em>, meaning here, as + frequently, <em class="tei tei-emph"><span style= + "font-style: italic">went on to speak</span></em>) Christ for a proof + of that authority which He appeared to claim for Himself in driving + them from the temple, and also in calling God His Father (see + <a href="#V_17" class="tei tei-ref">v. 17-18</a>). The incident + itself, with so many men tamely submitting to His action, was, as + Origen points out, one of the most wonderful signs He could have + shown them. But they hoped, as St. Chryst. remarks, to put Him in a + dilemma by obliging Him either to work a miracle on the spot, or else + cease to interfere with them.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">19. Respondit Iesus, et dixit eis: + Solvite templum hoc, et in tribus diebus excitabo illud.</td> + + <td class="tei tei-cell">19. Jesus answered, and said to them: + Destroy this temple, and in three days I will raise it up.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">19. Instead of + working a miracle He merely refers darkly to a future sign that was + still some years off, as He does on a similar occasion, when dealing + with other unbelievers, Matt. xii. 38-40. <span class= + "tei tei-q">“He, however,”</span> says St. Chrys., <span class= + "tei tei-q">“who even anticipated men's wishes, and gave signs when + He was not asked, would not have rejected here a positive request, + had He not seen a crafty design in it.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Standing as He was + beside Herod's temple, probably in the Court of the Gentiles or + immediately outside it, His words, <span class= + "tei tei-hi"><span style="font-weight: 700">Destroy this temple, and + in three days I will raise it up</span></span>, were understood by + the Jews (v. 20), and apparently by His disciples (v. 22), in + reference to Herod's temple. Various views have been put forward to + show that His words were not necessarily misleading.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(1) It is said + that He may have pointed with His finger to His body while He said: + Destroy this temple. But the fact that He was actually misunderstood + by all seems to exclude this hypothesis.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(2) It is held by + many that He spoke both of Herod's temple and of His body. So, + apparently, Origen; and Cardinal Wiseman says explicitly: + <span class="tei tei-q">“Finally did our Lord speak altogether of His + resurrection so as to exclude all allusion to rebuilding the temple + which stood before Him? I must confess that ... I cannot read the + passage without being convinced that He spoke of both”</span> + (<span class="tei tei-hi"><span style="font-style: italic">Lect. on + the Euch.</span></span>, <span class="tei tei-pb" id="page058">[pg + 058]</span><a name="Pg058" id="Pg058" class="tei tei-anchor"></a> p. + 135, No. 4). We, however, cannot bring ourselves to adopt this view + against what seems to be the clear sense according to the + interpretation of the inspired Evangelist, who tells us, (v. 21), + <span class="tei tei-hi"><span style="font-style: italic">But He + spoke of the temple of His body</span></span>.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(3) There is the + common answer, that He spoke ambiguously and allowed them to be + deceived, because they were unworthy of plainer speech. They were + not, however, necessarily deceived, for ναός (a temple) was used + frequently in reference to the human body (see, <span class= + "tei tei-hi"><span style="font-style: italic">e.g.</span></span>, 1 + Cor. iii. 16, 17; vi. 19; 2 Cor. vi. 16), and our Lord's language + might have given them some reason for suspecting that it was of His + body He spoke. For the two verbs, which he used λύσατε and ἐγερῶ + though they could be understood in reference to the temple of stone, + applied more appropriately to His body; the former signifying the + breaking up or <em class="tei tei-emph"><span style= + "font-style: italic">loosing</span></em> of the union between His + soul and body; the latter, the raising of the body to life, as so + often in St. Paul. See, <span class="tei tei-hi"><span style= + "font-style: italic">e.g.</span></span>, 1 Cor. xv. 4, 12, 14, + &c.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">Destroy this + temple</span></span>, is not, of course, a command to put Him to + death, but a permission like what He said to Judas: <span class= + "tei tei-hi"><span style="font-style: italic">That which thou dost, + do quickly</span></span> (John xiii. 27). It was usual with the + Prophets to announce their predictions in the form of a command; as, + for instance, Isaias (xlvii. 1): <span class="tei tei-q">“Come down, + sit in the dust, O virgin daughter of Babylon.”</span></p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">20. Dixerunt ergo Iudaei: Quadraginta + et sex annis aedificatum est templum hoc, et tu in tribus + diebus excitabis illud?</td> + + <td class="tei tei-cell">20. The Jews then said: Six and forty + years was this temple in building, and wilt thou raise it up in + three days?</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">20. The rebuilding + of the temple by Herod the Great is said by Josephus, in Antiq. xv. + 11, 1, to have been begun in the eighteenth year of his reign; in B. + Jud. i. 21, 1, in the fifteenth; the difference arising from the fact + that in one case Josephus counts from the death of Antigonus, in the + other from Herod's appointment by the Romans. (See Antiq. xvii. 8, + 1.) Reckoning from the latter, we have twenty years till the birth of + Christ, and thirty years since that event, making fifty, from which, + however, four must be subtracted, because our era is four years too + late. This gives forty-six years. The mere building of the temple + took only nine years and a half, but during the remainder of the time + it was decorated. These decorations were still going on, and were not + completed till 64 <span class="tei tei-hi"><span style= + "font-variant: small-caps">a.d.</span></span>, so that the Greek verb + ought to get its proper sense: <span class="tei tei-hi"><span style= + "font-style: italic">has been</span></span> in building.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">21. Ille autem dicebat de templo + corporis sui.</td> + + <td class="tei tei-cell">21. But he spoke of the temple of his + body.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">21. The inspired + Evangelist here tells us that it was of His body Christ spoke. He + adds the explanation to show, perhaps, how utterly devoid of all + foundation in fact was the <span class="tei tei-pb" id="page059">[pg + 059]</span><a name="Pg059" id="Pg059" class="tei tei-anchor"></a> + distorted testimony of the false witnesses, who on the night before + His death charged our Lord with having threatened to destroy the + temple <span class="tei tei-hi"><span style="font-style: italic">made + with hands</span></span> (Matt. xxvi. 61; Mark xiv. 58).</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">22. Cum ergo resurrexisset a mortuis, + recordati sunt discipuli eius, quia hoc dicebat, et crediderunt + scripturae, et sermoni quem dixit Iesus.</td> + + <td class="tei tei-cell">22. When therefore he was risen again + from the dead, his disciples remembered that he had said this, + and they believed the scripture, and the word that Jesus had + said.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">22. When Christ + had risen His disciples understood the Scriptures, or rather they + believed that they (see, <span class="tei tei-hi"><span style= + "font-style: italic">e.g.</span></span>, Psalms iii. 6; xv. 10), and + Christ's present words, referred to His resurrection.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">23. Cum autem esset Ierosolymis in + pascha in die festo, multi crediderunt in nomine eius, videntes + signa eius, quae faciebat.</td> + + <td class="tei tei-cell">23. Now when he was at Jerusalem at + the pasch, upon the festival day, many believed in his name, + seeing his signs which he did.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">23. <span class= + "tei tei-hi"><span style="font-weight: 700">Upon the festival + day.</span></span> Rather during the festal time, which, at the + Pasch, lasted a week, many believed in His name, that is to say, in + Him, seeing the miracles which he wrought, and which were <em class= + "tei tei-emph"><span style="font-style: italic">proofs</span></em> of + His divine power.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">24. Ipse autem Iesus non credebat + semetipsum eis, eo quod ipse nosset omnes.</td> + + <td class="tei tei-cell">24. But Jesus did not trust himself + unto them, for that he knew all men.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">24. <span class= + "tei tei-hi"><span style="font-weight: 700">Unto them</span></span>; + <span class="tei tei-hi"><span style= + "font-style: italic">i.e.</span></span>, all the Jews, or perhaps + those very persons who believed in Him; because, as searcher of + hearts (verse 25), He foresaw that they would not remain faithful + followers.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">25. Et quia opus ei non erat ut quis + testimonium perhiberet de homine: ipse enim sciebat quid esset + in homine.</td> + + <td class="tei tei-cell">25. And because he needed not that any + should give testimony of man: for he knew what was in man.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">25. He knew this, + not by any external indications, but because He is the searcher of + hearts. This is noted as another proof of Christ's Divinity, because + this knowledge of the secrets of the hearts of all men belongs to God + alone. See 3 Kings viii. 39; 1 Paral. xxviii. 9; Job xlii. 2; Ps. + vii. 10; Acts xv. 8. Some of the saints in special cases were able to + read the hearts of certain individuals, but no one save God knows the + hearts of all.</p> + </div><span class="tei tei-pb" id="page060">[pg 060]</span><a name= + "Pg060" id="Pg060" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"> + <a name="toc31" id="toc31"></a> <a name="pdf32" id="pdf32"></a> + + <h1 class="tei tei-head" style= + "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"> + <span style="font-size: 173%">Chapter III.</span></h1> + + <div class="block tei tei-quote" style= + "margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">1-21.</span> <span class="tei tei-hi"><span style= + "font-size: 90%; font-weight: 700">Nicodemus comes to Christ; their + discourse.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">22-36.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">Christ + begins to baptize; complaints of the Baptist's disciples, and + testimony of the Baptist to Christ's divine origin, and to the + necessity of faith in Him.</span></span></p> + </div><a name="III_1" id="III_1" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">1. Erat autem homo ex pharisaeis, + Nicodemus nomine, princeps Iudaeorum.</td> + + <td class="tei tei-cell">1. And there was a man of the + Pharisees, named Nicodemus, a ruler of the Jews.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">1. This chapter is + closely connected with the end of the preceding. Among the many who + believed (ii. 23) was <span class="tei tei-hi"><span style= + "font-weight: 700">a man of the Pharisees</span></span> (see <a href= + "#I_24" class="tei tei-ref">i. 24</a>). The sect, name, and dignity + of the man are mentioned, because of his importance, and because of + the importance of the discourse about to be narrated.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">A ruler of the + Jews</span></span>; that is to say, as we gather from vii. 45, 50, he + was a member of the Sanhedrim.</p><a name="III_2" id="III_2" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">2. Hic venit ad Iesum nocte, et dixit + ei: Rabbi, scimus quia a Deo venisti magister: nemo enim potest + haec signa facere quae tu facis, nisi fuerit Deus cum eo.</td> + + <td class="tei tei-cell">2. This man came to Jesus by night, + and said to him: Rabbi, we know that thou art come a teacher + from God: for no man can do these signs which thou dost, unless + God be with him.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">2. Because he + believed in Jesus, he came; but because he feared the Jews, he came + by night.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">We know.</span></span> + Nicodemus may have come in the name of several, to learn more about + Jesus, or he may be merely alluding to the fact that some others were + of the same belief. He professed his faith in Jesus as a heaven-sent + teacher, stating the nature of his belief. <span class= + "tei tei-q">“Nicodemus estimates accurately, we may almost say with + theological precision, the force of the evidence of the miracles of + our Lord, if they were to be taken apart from other considerations + which belonged to the same subject-matter. The miracles <em class= + "tei tei-emph"><span style="font-style: italic">in + themselves</span></em> proved exactly that God was with <span class= + "tei tei-pb" id="page061">[pg 061]</span><a name="Pg061" id="Pg061" + class="tei tei-anchor"></a> Him; but if they were taken in + conjunction with the witness of St. John the Baptist, with our Lord's + manner of working them, that is, <em class= + "tei tei-emph"><span style="font-style: italic">as one who was using + His own power</span></em>, and with His way of speaking of Himself, + and of God as His Father, they might have been enough to form the + ground of a still higher faith concerning our Blessed Lord”</span> + (Coleridge, <span class="tei tei-hi"><span style= + "font-style: italic">Life of our Lord</span></span>, vol. i., page + 256).</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">3. Respondit Iesus, et dixit ei: Amen, + amen, dico tibi, nisi quis renatus fuerit denuo, non potest + videre regnum Dei.</td> + + <td class="tei tei-cell">3. Jesus answered and said to him: + Amen, amen, I say to thee, unless a man be born again, he + cannot see the kingdom of God.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">3. <span class= + "tei tei-hi"><span style="font-weight: 700">Jesus + answered.</span></span> This might merely mean that He went on to + speak, the verb to answer being again and again found in this sense + in the New Testament. Here, however, it may be used in its strict + sense of replying to a question, for it seems to us extremely + probable that a portion of the discourse leading up to the statement + made in verse 3 is omitted by the Evangelist. It is highly improbable + that the whole discourse between Christ and Nicodemus is here + recorded, as it seems very unlikely that Nicodemus, after the trouble + of coming specially to Christ by night, left Him, or would be allowed + to leave, after the two or three minutes in which the discourse here + reported was spoken.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">Born again.</span></span> + The Greek word ἄνωθενα, which is rendered <span class= + "tei tei-q">“again,”</span> may mean—(<span class= + "tei tei-hi"><span style="font-style: italic">a</span></span>) from + above, or (<span class="tei tei-hi"><span style= + "font-style: italic">b</span></span>) again. The latter meaning, + however, is more probable here, for so Nicodemus understood our + Lord's words (see verse 4): so, also S. Chrysostom, and nearly all + the Latin fathers. Compare, too, Tit. iii. 5; 1 Pet. i. 23. The truth + expressed in this verse is universal; whoever is born needs to be + reborn in order to see (= <span class="tei tei-q">“to enter + into,”</span> verse 5) the kingdom of God in Christ's Church here, + and in heaven hereafter.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">4. Dicit ad eum Nicodemus: Quomodo + potest homo nasci, cum sit senex? numquid potest in ventrem + matris suae iterato introire, et renasci?</td> + + <td class="tei tei-cell">4. Nicodemus saith to him: How can a + man be born when he is old? can he enter a second time into his + mother's womb, and be born again?</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">4. Nicodemus + either understood our Lord to speak of a second carnal birth; or + perhaps, not understanding the words at all, he may have pretended to + misunderstand, in order to get Christ to explain. His motive, at all + events, was good—to obtain light and instruction.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">5. Respondit Iesus: Amen, amen dico + tibi, nisi quis renatus fuerit ex aqua et Spiritu sancto, non + potest intriore in regnum Dei.</td> + + <td class="tei tei-cell">5. Jesus answered: Amen amen, I say to + thee, unless a man be born again of water and the Holy Ghost, + he cannot enter into the kingdom of God.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">5. Hence Christ + goes on to give a more precise statement <span class="tei tei-pb" id= + "page062">[pg 062]</span><a name="Pg062" id="Pg062" class= + "tei tei-anchor"></a> of the truth contained in verse 3, with an + additional explanation regarding the means of regeneration under the + new dispensation.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">Amen, Amen.</span></span> + This formula indicates the importance of the pronouncement. It has + been defined by the Council of Trent—(<span class= + "tei tei-hi"><span style="font-style: italic">a</span></span>) that + there is question in this fifth verse of natural water, and + (<span class="tei tei-hi"><span style= + "font-style: italic">b</span></span>) of that natural water as + necessary for Baptism. <span class="tei tei-q">“Si quis dixerit aquam + veram et naturalem non esse de necessitate baptismi, atque ideo verba + illa D. N. J. C.: <span class="tei tei-q">‘Nisi quis renatus fuerit + ex aqua, et Spiritu Sancto,’</span> ad metaphoram aliquam detorserit, + anathema sit”</span> (Sess. vii. Can. 2. De bapt.).</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This solemn + declaration of the infallible Church settles, for Catholics, the + question as to whether there is reference here to Christian Baptism. + But even against heretics, for whom the Council of Trent speaks in + vain, it is not difficult to show that there must be reference here + to <em class="tei tei-emph"><span style= + "font-style: italic">Christian Baptism</span></em>. For (1) it cannot + be denied that Christ inaugurated some external rite of baptism (John + iii. 25, 26; iv. 11). (2) Christ and His disciples are represented + (verse 22) as beginning to baptize after this discourse with + Nicodemus. (3) Every circumstance of this second birth spoken of to + Nicodemus is found in Christian Baptism. (<span class= + "tei tei-hi"><span style="font-style: italic">a</span></span>) Here + we are said to be born again; so, too, are we in + Baptism:—<span class="tei tei-q">“According to His mercy He saved us + by the laver of <em class="tei tei-emph"><span style= + "font-style: italic">regeneration</span></em> and renovation of the + Holy Ghost”</span> (Tit. iii. 5). (<span class= + "tei tei-hi"><span style="font-style: italic">b</span></span>) This + second birth is necessary that we may be saved and enter the kingdom + of God; so is Christian Baptism (Mark xvi. 16; Acts iii. 37, 38), + (<span class="tei tei-hi"><span style= + "font-style: italic">c</span></span>) This second birth is through + water and the Holy Ghost; so is Baptism. See Acts viii. 36-47; Tit. + iii. 5.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Seeing that there + is reference in the text to Christian Baptism, the word <span class= + "tei tei-q">“water”</span> in the text, as the Council of Trent + defined, is to be understood, not metaphorically, but literally. + Moreover, since this new birth is attributed to the water as to the + Holy Ghost <span class="tei tei-q">“(ex aqua et Spiritu + Sancto”</span>), water is not merely an empty symbol in the + sacrament, but an efficient cause of grace like the Holy Ghost; He + being the principal, the water the instrumental, efficient + cause.</p><span class="tei tei-pb" id="page063">[pg + 063]</span><a name="Pg063" id="Pg063" class="tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This new birth in + Baptism implies—(1) that we die to the old man of sin, <span class= + "tei tei-q">“for we are buried together with Him by Baptism into + death”</span> (Rom. vi. 4). It implies (2) that we are born through + the divine gift of God's grace to a new and spiritual life, in which + we are His adopted children. <span class="tei tei-q">“So do you also + reckon that you are dead to sin, but <em class= + "tei tei-emph"><span style="font-style: italic">alive</span></em> + unto God in Christ Jesus our Lord”</span> (Rom. vi. 11).</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We may remark, + before passing from this text—(1) against the Pelagians and + Anabaptists, that Baptism is here declared necessary for all who have + been born, and therefore for infants before the use of reason; (2) + against the Calvinists and Socinians, who hold that children of + Christian parents need not be baptized, that no exception is here + made in favour of the children of Christians; (3) against + Protestants, that water in Baptism is not a mere symbol of + regeneration, but is as truly its efficient cause as the Holy Ghost + Himself; with this difference, however, that whereas the water is the + instrumental, the Holy Ghost is the principal, cause.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">6. Quod natum est ex carne, caro est: + et quod natum est ex spiritu, spiritus est.</td> + + <td class="tei tei-cell">6. That which is born of the flesh, is + flesh: and that which is born of the Spirit, is spirit.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">6. Christ explains + why the agent of the regeneration of which He speaks must be the Holy + Ghost. What is born of man (flesh here is taken for human nature + without grace), is merely human; what is born of the Holy Ghost, is + spiritual, and partakes of the Divine (2 Pet. i. 4). Since, then, the + new life to which a man must be born again is spiritual, a spiritual + and supernatural principle is required.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">7. Non mireris quia dixi tibi: Oportet + vos nasci denuo.</td> + + <td class="tei tei-cell">7. Wonder not, that I said to thee, + you must be born again.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">7. Wonder not, + therefore, that I said to you: ye must be born again, for if that + which is born of the flesh is flesh, certainly you need a new birth + to be born to a life which is so far above the flesh.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">8. Spiritus ubi vult spirat: et vocen + eius audis, sed nescis unde veniat, aut quo vadat: sic est + omnis qui natus est ex spiritu.</td> + + <td class="tei tei-cell">8. The Spirit breatheth where he will: + and thou hearest his voice, but thou knowest not whence he + cometh, and whither he goeth: so is every one that is born of + the Spirit.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">8. Christ goes on + to show how a difficulty in knowing the way in which the regeneration + takes place is no proof of its impossibility, nor a reason for + incredulity regarding its possibility. The sense of this verse + depends upon the meaning given to the first <span class= + "tei tei-q">“spirit,”</span> τὸ πνεῦμα. Some understand this of the + Holy Ghost. The Holy <span class="tei tei-pb" id="page064">[pg + 064]</span><a name="Pg064" id="Pg064" class="tei tei-anchor"></a> + Ghost acts in men according to His own good pleasure; <span class= + "tei tei-q">“you hear His voice that cannot be mistaken—its power, + its sweetness, the peace which it breathes, the light which it pours + on you; but you cannot tell that He is approaching, or when He will + come, or how He will work on your soul; <em class= + "tei tei-emph"><span style="font-style: italic">in such + manner</span></em> is it that everyone is born of the Spirit who is + so born”</span> (Coleridge, <span class="tei tei-hi"><span style= + "font-style: italic">Public Life of our Lord</span></span>, vol. i., + page 262). Others understand the first spirit here of the wind; and + this is the more common opinion among commentators. In this view, by + means of a simple and obvious illustration from nature, Christ shows + Nicodemus that he must believe in the possibility of this second + birth, even though he know not the manner in which it takes place. + The wind bloweth where it listeth, and you know not whence it cometh + or whither it goeth: <em class="tei tei-emph"><span style= + "font-style: italic">so is it</span></em> in regeneration; you are + regenerated, though you cannot comprehend the process. That πνεῦμα + sometimes means wind in Biblical Greek, is undeniable (see, + <span class="tei tei-hi"><span style= + "font-style: italic">e.g.</span></span>, Gen. vii. 1; Ps. civ. 4; + Matt. xxiv. 31; Heb. i. 7), and the use of the word here in different + senses is plain from the comparison (<span class= + "tei tei-hi"><span style="font-weight: 700">so is it</span></span>, + &c.), according to the patrons of this second opinion. Nor does + the fact that it is preceded by the article here oblige us, according + to these, to refer it to the Holy Ghost; for, just as in verse 5, + without the article, it refers to the Holy Ghost, so here, with the + article, it may not refer to Him.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">9. Respondit Nicodemus, et dixit ei: + Quomodo possunt haec fieri?</td> + + <td class="tei tei-cell">9. Nicodemus answered, and said to + him: How can these things be done?</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">10. Respondit Iesus, et dixit ei: Tu + es magister in Israel, et haec ignoras?</td> + + <td class="tei tei-cell">10. Jesus answered, and said to him: + Art thou a master in Israel, and knowest not these things?</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">9, 10. Nicodemus + again asks how these things can come to pass, and Jesus gently + upbraids him for his ignorance. As one of the chief teachers of + Israel ὁ διδάσκαλος<a id="noteref_36" name="noteref_36" href= + "#note_36"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">36</span></span></a> (see + also <a href="#VII_45" class="tei tei-ref">vii. 45-50</a>), one of + the seventy-one members of the Sanhedrim, or supreme Council of the + Jews, he should be familiar with the Sacred Scriptures, and ought to + have read in them the promise of a spiritual regeneration. See Ezech. + xxxvi. 25; Zach. xiii. 1.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">11. Amen, amen, dico tibi, quia quod + scimus loquimur, et quod vidimus testamur, et testimonium + nostrum non accipitis.</td> + + <td class="tei tei-cell">11. Amen, amen I say to thee, that we + speak what we know, and we testify what we have seen, and you + receive not our testimony.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">11. Christ + continues using the solemn form of asseveration. <span class= + "tei tei-pb" id="page065">[pg 065]</span><a name="Pg065" id="Pg065" + class="tei tei-anchor"></a> <span class="tei tei-hi"><span style= + "font-weight: 700">What we know.</span></span> The plural is used not + of Himself and the Holy Spirit, nor of Himself and the Prophets, nor + of all born of the Spirit, nor of the Three Persons of the Trinity, + but simply as a plural of majesty. <span class= + "tei tei-hi"><span style="font-weight: 700">What we have + seen.</span></span> Sight, says St. Chrys. on this verse, we consider + the most certain of all the senses, so that when we say we saw such a + thing with our eyes, we seem to compel men to believe us. In like + manner, Christ, speaking after the manner of men, does not indeed + mean that He has seen actually with the bodily eye the mysteries He + reveals, but it is manifest that He means He has the most certain and + absolute (and we may add, immediate: see above on <a href="#I_18" + class="tei tei-ref">i. 18</a>) knowledge of them. In these words, + then, Christ insists upon His authority to teach, and His claim to be + believed.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">12. Si terrena dixi vobis, et non + creditis: quomodo, si dixero vobis coelestia, credetis?</td> + + <td class="tei tei-cell">12. If I have spoken to you earthly + things, and you believe not: how will you believe if I shall + speak to you heavenly things?</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">12. If you will + not believe Me when I teach you the comparatively elementary doctrine + of Baptism, which regards the regeneration of man here on earth, how + shall you believe if I go on to speak of truths more sublime, more + removed from the realms of sense and human comprehension? The + spiritual vision of Nicodemus was hardly able to bear the first ray + of truth; how then was it to bear the full flood of the light of + higher revelation?</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">13. Et nemo ascendit in coelum, nisi + qui descendit de coelo, Filius hominis, qui est in coelo.</td> + + <td class="tei tei-cell">13. And no man hath ascended into + heaven, but he that descended from heaven, the son of man who + is in heaven.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">13. The meaning + is: No one was in heaven except Him who has descended from heaven, + and now speaks to you; namely, the Son of Man, who still remains in + heaven. In this view, which is that of St. Thomas, Toletus, and + Beelen, Christ speaks of Himself as <em class= + "tei tei-emph"><span style="font-style: italic">having + ascended</span></em> into heaven only to accommodate His language to + human ideas, which conceive of <em class="tei tei-emph"><span style= + "font-style: italic">ascent</span></em> to heaven as necessary, in + order to our being there. The Son of Man, <span class= + "tei tei-hi"><span style="font-weight: 700">as Son of + God</span></span>, had, of course, been there from all eternity + <span class="tei tei-pb" id="page066">[pg 066]</span><a name="Pg066" + id="Pg066" class="tei tei-anchor"></a> and needed not to ascend. Some + think that Christ here begins to explain the <span class= + "tei tei-q">“heavenly things”</span> referred to in the preceding + verse; but a more probable connection is the following:—He had said: + how shall you believe heavenly things from Me since you question even + the elementary truths which I tell you? And yet from Me alone you + must learn such things, for no one else has been in heaven, so as to + know and be able to teach you the mysteries of God.</p><a name= + "III_14" id="III_14" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">14. Et sicut Moyses exaltavit + serpentem in deserto, ita exaltarioportet Filium hominis:</td> + + <td class="tei tei-cell">14. And as Moses lifted up the serpent + in the desert, so must the son of man be lifted up:</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">15. Ut omnis, qui credit in ipsum, non + pereat, sed habeat vitam aeternam.</td> + + <td class="tei tei-cell">15. That whosoever believeth in him, + may not perish, but may have life everlasting.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">14, 15. Christ now + goes on to speak of some of the more sublime doctrines. As Moses + raised up the serpent, upon which whosoever looked was healed + (Numbers xxi. 4-9), so must Christ be lifted up on the cross (see + John <a href="#VIII_28" class="tei tei-ref">viii. 28</a>; <a href= + "#XII_32" class="tei tei-ref">xii. 32-34</a>), to save those who + believe in Him. The best supported Greek reading of verse 15 would be + rendered:—<span class="tei tei-hi"><span style= + "font-weight: 700">That everyone who believes may, through him, have + eternal life</span></span>; μὴ ἀπόληται αλλ᾽ (may not perish, but) + not being genuine, and ἐν αὐτώ standing instead of εἰς αὐτόν. Though + faith is the only condition to salvation which is mentioned in verse + 15, others are supposed, as is evident from verse 5:—<span class= + "tei tei-q">“Unless a man be born again.”</span> &c. Faith, + however, is often specially referred to, because as the Council of + Trent (Sess. vi., c. 8) says:—<span class="tei tei-q">“Fides est + humanae salutis initium, fundamentum, et radix omnis + justificationis.”</span></p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">16. Sic enim Deus dilexit mundum, ut + Filium suum unigenitum daret: ut omnis, qui credit in eum, non + pereat, sed habeat vitam aeternam.</td> + + <td class="tei tei-cell">16. For God so loved the world, as to + give his only begotten Son; that whosoever believeth in him, + may not perish, but may have life everlasting.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">16. Some + commentators, following Erasmus, hold that what follows to the end of + verse 21, is not the language of Christ, but a comment of the + Evangelist; but more probably Christ still continues. The boundless + love of God for the world, and not merely for the elect, is declared + to be the cause of the incarnation, and the world's salvation its + object. It was this love that made God give His <span class= + "tei tei-hi"><span style="font-style: italic">only-begotten + Son</span></span> to suffer for men and save them.</p><span class= + "tei tei-pb" id="page067">[pg 067]</span><a name="Pg067" id="Pg067" + class="tei tei-anchor"></a> <a name="III_17" id="III_17" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">17. Non enim misit Deus Filium suum in + mundum, ut iudicet mundum, sed ut salvetur mundus per + ipsum.</td> + + <td class="tei tei-cell">17. For God sent not his Son, into the + world, to judge the world, but that the world may be saved by + him.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">17. For it was to + save, not to judge the world, that the Son of God came at His first + coming. Hereafter in His second coming He will come to judge and to + condemn (the context proves there is question of the judgment of + condemnation).</p><a name="III_18" id="III_18" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">18. Qui credit in eum, non iudicatur: + qui autem non credit, iam iudicatus est, quia non credit in + nomine unigeniti Filii Dei.</td> + + <td class="tei tei-cell">18. He that believeth in him is not + judged. But he that doth not believe is already judged: because + he believeth not in the name of the only begotten Son of + God.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">18. He who + believeth in Christ escapes the judgment of condemnation; but he who + believeth not is already condemned, because, inasmuch as he has not + believed, <span class="tei tei-q">“the wrath of God,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">i.e.</span></span>, original sin (Eph. ii. 3) + and its effects in actual sin, remain upon him (verse 36); and he has + rejected the only means whereby he could be delivered from them. It + is as it a physician were sent to the sick, says St. Augustine, they + who come to him are cured; they who come not, perish; not through + him, however, but because of their disease.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">19. Hoc est autem iudicium: quia lux + venit in mundum, et dilexerunt homines magis tenebras quam + lucem: erant enim eorum mala opera.</td> + + <td class="tei tei-cell">19. And this is the judgment: because + the light is come into the world, and men loved darkness rather + than the light: for their works were evil.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">19. This is the + <em class="tei tei-emph"><span style= + "font-style: italic">reason</span></em> of the condemnation, namely, + that men do not come to the light, but rather shrink from it, through + the fear of being forced by an awakened conscience to abandon + sin.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">20. Omnis enim qui male agit, odit + lucem, et non venit ad lucem, ut non arguantur opera eius:</td> + + <td class="tei tei-cell">20. For every one that doth evil + hateth the light, and cometh not to the light, that his works + may not be reproved:</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">20. <span class= + "tei tei-hi"><span style="font-weight: 700">For every one that doth + evil</span></span>, and, as St. Chrys. explains determines to + <span class="tei tei-hi"><span style= + "font-style: italic">remain</span></span> in his wickedness, + <span class="tei tei-hi"><span style="font-weight: 700">hateth the + light, and cometh not to the light, that his works may not be + reproved</span></span>.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">21. Qui autem facit veritatem, venit + ad lucem, ut manifestentur opera eius, quia in Deo sunt + facta.</td> + + <td class="tei tei-cell">21. But he that doth truth, cometh to + the light, that his works may be made manifest, because they + are done in God.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">21. <span class= + "tei tei-hi"><span style="font-weight: 700">But he that doth + the</span> <span class="tei tei-pb" id="page068">[pg + 068]</span><a name="Pg068" id="Pg068" class= + "tei tei-anchor"></a><span style= + "font-weight: 700">truth</span></span>; that is to say, what truth + directs, or rather the practical truth of good works, for right + action is the realization of true thought, <span class= + "tei tei-hi"><span style="font-weight: 700">cometh to the + light</span></span>, by accepting the faith of Christ, by believing + (v. 18). <span class="tei tei-hi"><span style="font-weight: 700">That + his works may be made manifest.</span></span> Just as he who does + evil, and intends to persist in it, shuns the light, in order that + his works may not be reproved (v. 20), so he who does good, and means + to persevere in it, comes to the light and believes, in order that + his works may be approved. The antithesis between this and the + preceding verse, shows that the manifestation of which there is + question here is equivalent to approval; and indeed, from the nature + of the case, the manifestation of such works in the light of + Christian truth would be necessarily followed by their approval, not + only by God, but also by the enlightened judgment of him who wrought + them.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">Because</span></span> + (ὅτι) <span class="tei tei-hi"><span style="font-weight: 700">they + are done</span></span> (Gr. <span class="tei tei-hi"><span style= + "font-style: italic">have been done</span></span>) <span class= + "tei tei-hi"><span style="font-weight: 700">in God</span></span>. + These words may be differently connected. They may give the reason + why he who does good, readily comes to the light, namely, because his + works have been good, and he is not afraid to have them tested. Or, + they might be understood to give the reason why such a one's works + are approved, namely because they are done in God. Or again, ὅτι may + be taken to mean not, <span class="tei tei-q">“because,”</span> but + <span class="tei tei-q">“that;”</span> and then the sense will be, + that he who does good comes to the light and believes, that his works + may be made manifest as having been (that they have been) done in + God. The last is perhaps the simplest and most natural + interpretation, but the first also is probable.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But in any of + these interpretations, the question arises—how can the works of a man + who has not yet believed, be said to have been <span class= + "tei tei-q">“done in God.”</span> Various answers have been given. We + cannot agree with those commentators who reply that there is question + of future works to be performed after the reception of faith; for the + whole context, and the Greek text (<span class= + "tei tei-hi"><span style="font-style: italic">have been</span></span> + done), show that there is question of past works done before their + author has come to the light. Nor do we think that there is question + merely of natural works done in the past with the aid of medicinal + grace, for such works would scarcely be said to have been + <span class="tei tei-q">“done in God.”</span> We hold, then, that + there is reference to the <span class="tei tei-q">“initium + fidei,”</span> that is to say, to all those works that sprang from + supernatural grace, were salutary in themselves, and led up to faith. + These are the <span class="tei tei-pb" id="page069">[pg + 069]</span><a name="Pg069" id="Pg069" class="tei tei-anchor"></a> + only works of one who has not yet believed, that can be properly said + to have been done in God, done according to His will and pleasure. + That there are such works antecedent to faith, cannot be denied; for + the proposition: <span class="tei tei-q">“Faith is the first + grace,”</span> put forward in the schismatical Council of Pistoia, + was condemned by Pius VI., in the Bull <span class= + "tei tei-hi"><span style="font-style: italic">Auctorem + Fidei</span></span>. Besides, it is <span lang="la" class= + "tei tei-foreign" xml:lang="la"><span style="font-style: italic">de + fide</span></span>, against the Semipelagians, that supernatural + grace is necessary for the <span class="tei tei-q">“initium + fidei,”</span> from which it follows that the works included in the + <span class="tei tei-q">“initium fidei,”</span> are salutary, and + <span class="tei tei-q">“done in God.”</span></p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">22. Post haec venit Iesus, et + discipuli eius, in terram Iudaeam: et illic demorabatur cum + eis, et baptizabat.</td> + + <td class="tei tei-cell">22. After these things Jesus and his + disciples came into the land of Judea; and there he abode with + them and baptized.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">22. <span class= + "tei tei-hi"><span style="font-weight: 700">After these + things</span></span>; that is to say, after this discourse with + Nicodemus. How long our Lord remained in Jerusalem on the occasion of + this first Pasch, we know not. By <span class= + "tei tei-hi"><span style="font-weight: 700">the land of + Judea</span></span>, is meant the country parts of that province, as + distinguished from the city of Jerusalem, where the discourse with + Nicodemus had taken place. In these country parts, then, Jesus + baptized through His disciples (iv. 2), the baptism most probably + being sacramental.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">23. Erat autem et Ioannes baptizans in + Aennon, iuxta Salim: quia aquae multae erant illic, et + veniebant, et baptizabantur.</td> + + <td class="tei tei-cell">23. And John also was baptizing in + Ennon near Salim; because there was much water there, and they + came, and were baptized.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">23. <span class= + "tei tei-hi"><span style="font-weight: 700">Ennon, near + Salim.</span></span> The site of Aennon (Gr. Αἰνών, from a Chaldaic + word meaning springs) is difficult to determine. If we compare verse + 26 of this chapter with John i. 28, it would seem that Aennon was + west of the Jordan. Eusebius and Jerome place it eight miles south of + Scythopolis, <span class="tei tei-q">“juxta Salim et + Jordanem;”</span> and the latter states that the ruins of + Melchizedek's palace existed in his day at Salim. These statements + are so positive that they cannot lightly be set aside. In the Jordan + valley, about seven and a-half miles from Beisan (Scythopolis), there + is a remarkable group of seven springs, all lying within a radius of + a quarter of a mile, which answers well to the description + <span class="tei tei-q">“many waters.”</span><a id="noteref_37" name= + "noteref_37" href="#note_37"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">37</span></span></a> + According to this view, Aennon was <span class="tei tei-pb" id= + "page070">[pg 070]</span><a name="Pg070" id="Pg070" class= + "tei tei-anchor"></a> situated in the north-east corner of Samaria. + Others, however, think, from the connection between this verse and + verse 22, in which Jesus is said to baptize in Judea, that Aennon + also was in Judea, and refer to Josue xv. 32, where the cities of + Selim and <span class="tei tei-foreign"><span style= + "font-style: italic">Aen</span></span> are mentioned as in the tribe + of Juda.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">24. Nondum enim missus fuerat Ioannes + in carcerem.</td> + + <td class="tei tei-cell">24. For John was not yet cast into + prison.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">24. The Evangelist + notes that the Baptist had not yet been imprisoned, probably lest it + should be thought, from Matt. iv. 11, 12, that the imprisonment of + the Baptist followed at once upon the return of Christ from the forty + days' fast in the desert. This verse, therefore, affords a strong + proof that our Evangelist was acquainted with the Gospel of St. + Matthew.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">25. Facta est autem quaestio ex + discipulis Ioannis cum Iudaeis de purificatione.</td> + + <td class="tei tei-cell">25. And there arose a question between + some of John's disciples and the Jews concerning + purification:</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">26. Et venerunt ad Ioannem, et + dixerunt ei: Rabbi, qui erat tecum trans Iordanem, cui tu + testimonium perhibuisti, ecce hic baptizat, et omnes veniunt ad + eum.</td> + + <td class="tei tei-cell">26. And they came to John, and said to + him: Rabbi, he that was with thee beyond the Jordan, to whom + thou gavest testimony, behold he baptizeth, and all men come to + him.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">25, 26. A question + arose between (ἐκ τῶν μαθητῶν Ἰωάννου μετα Ἰονδαίου, <span class= + "tei tei-hi"><span style="font-style: italic">i.e.</span></span>, + <span class="tei tei-q">“cujus auctores extitere discipuli + Joannis,”</span> Beel, <span class="tei tei-hi"><span style= + "font-style: italic">Gr. Gram.</span></span>, § 51, B. 2, 8) John's + disciples and <span class="tei tei-hi"><span style= + "font-style: italic">the Jews</span></span>, <span class= + "tei tei-hi"><span style="font-style: italic">i.e.</span></span>, + some leading Jews, perhaps members of the Sanhedrim, concerning the + relative merits of John's baptism and Christ's; and John's disciples + come to their master, jealous that his fame is being eclipsed by that + of Him whom he had been the means of bringing before the public + notice. The best supported reading is <span class= + "tei tei-hi"><span style="font-style: italic">a Jew</span></span>, + not the Jews.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">27. Respondit Ioannes, et dixit: Non + potest homo accipere quidquam, nisi fuerit ei datum de + coelo.</td> + + <td class="tei tei-cell">27. John answered and said: A man + cannot receive anything, unless it be given him from + heaven.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">28. Ipsi vos mihi testimonium + perhibetis, quod dixerim: Non sum ego Christus, sed quia missus + sum ante illum.</td> + + <td class="tei tei-cell">28. You yourselves do bear me witness, + that I said, I am not Christ, but that I am sent before + him.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">27, 28. John's + answer to his disciples is his last recorded testimony to Christ. It + is to the effect that a man may not arrogate to himself power or + <span class="tei tei-pb" id="page071">[pg 071]</span><a name="Pg071" + id="Pg071" class="tei tei-anchor"></a> office unless he have + authority from God, and that his own office is merely that of + precursor to the Messias.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">29. Qui habet sponsam, sponsus est: + amicus autem sponsi, qui stat, et audit eum, gaudio gaudet + propter vocem sponsi. Hoc ergo gaudium meum impletum est.</td> + + <td class="tei tei-cell">29. He that hath the bride, is the + bridegroom: but the friend of the bridegroom, who standeth and + heareth him, rejoiceth with joy because of the bridegroom's + voice. This my joy therefore is fulfilled.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">29. By a familiar + example the Baptist illustrates the difference between himself and + Christ. On the occasion of a Jewish marriage it was usual for the + bridegroom to have a friend (<span class="tei tei-q">“amicus + sponsi,”</span> corresponding to the παράνυμφος of the Greeks), whose + duty it was to arrange the preliminaries to the marriage, and at the + marriage feast to minister to the bridegroom. The sense of the + Baptist's words then is, that though many are present to a wedding, + only one, he who hath the bride, is the bridegroom. His friend, who + has helped to bring about the marriage, is satisfied to stand and + minister to him, rejoicing exceedingly to hear the bridegroom + speaking with his bride, nor jealous of the happy relations which + subsist between them. <span class="tei tei-hi"><span style= + "font-weight: 700">This, my joy, therefore, is + fulfilled.</span></span> In these words the Baptist points the + application of the comparison to Christ and himself. The Baptist is + the <span class="tei tei-q">“amicus sponsi,”</span> who prepared the + disciples for Christ; Christ is the bridegroom, and the disciples + flocking to Christ (verse 26) were to constitute the Church, which is + His spouse. See 2 Cor. xi. 2; Eph. v. 25, 27.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">30. Illum oportet crescere, me autem + minui.</td> + + <td class="tei tei-cell">30. He must increase, but I must + decrease.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">30. John had + fulfilled his mission; thenceforward, therefore, whereas Christ, in + virtue of His nature, and His office of Messias, should increase, the + Baptist himself should decrease, in influence and fame.</p><a name= + "III_31" id="III_31" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">31. Qui desursum venit, super omnes + est. Qui est de terra, de terra est, et de terra loquitur. Qui + de coelo venit, super omnes est.</td> + + <td class="tei tei-cell">31. He that cometh from above, is + above all. He that is of the earth, of the earth he is, and of + the earth he speaketh. He that cometh from heaven, is above + all.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">31. He that hath a + divine origin is above all men, and so above me; but He that is of + the earth by origin, of the earth he is in nature, and of the earth + He speaks (compare verse 6). This is true of all men, in comparison + with Christ: their thoughts are earthly, <span class="tei tei-pb" id= + "page072">[pg 072]</span><a name="Pg072" id="Pg072" class= + "tei tei-anchor"></a> weak, and limited; His divine and + inexhaustible; but it is also true absolutely, if we consider them + apart from faith and grace. <span class="tei tei-q">“Hoc autem in + Joanne verum est primo, si ejus nudam naturam spectes, et seclusa Dei + gratia, vocatione, et revelatione: sic enim Joannes non nisi terreus + et terrenus erat, nec nisi terrena sapiebat; quia <span class= + "tei tei-q">‘si quid divinum audisti a Joanne illuminantis est, non + recipientis,’</span> ait St. Augustinus, quasi dicat, id accepit a + Deo, non habet a se”</span> (A Lap.).</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">32. Et quod vidit, et audivit, hoc + testatur: et testimonium, eius nemo accipit.</td> + + <td class="tei tei-cell">32. And what he hath seen and heard, + that he testifieth: and no man receiveth his testimony.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">32. What Christ + knoweth of His own <em class="tei tei-emph"><span style= + "font-style: italic">immediate</span></em> divine knowledge, as being + <span class="tei tei-q">“in the bosom of the Father”</span> (i. 18), + this He testifieth; and yet hardly anyone (<span class= + "tei tei-q">“no man”</span> being an hyperbole) receiveth His + testimony. Christ is metaphorically spoken of here as seeing and + hearing, to indicate His direct and <em class= + "tei tei-emph"><span style="font-style: italic">immediate</span></em> + knowledge of things divine. Compare v. 19; vi. 46; viii. 38; xv. 15; + xvi. 13.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">According to + Patrizzi and others, this and the following verses are the words of + the Evangelist; but more probably the Baptist continues to the end of + the chapter, developing the reason why Christ must increase.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">33. Qui accepit eius testimonium, + signavit quia Deus verax est.</td> + + <td class="tei tei-cell">33. He that hath received his + testimony, hath set to his seal that God is true.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">33. He who has + believed in Christ has thereby testified solemnly (as though he set + his <em class="tei tei-emph"><span style= + "font-style: italic">seal</span></em> to the testimony) that God is + truthful. <span class="tei tei-hi"><span style= + "font-weight: 700">God</span></span> here refers to the Father; and + the meaning is, that by believing what Christ teaches, we believe Him + to be truthful, and therefore believe the Father also, from whom He + has received His divine nature and knowledge, and His mission as + Messias, to be truthful. This is better than to refer God here to the + Son (Christ), as Maldonatus does; for in the next verse, which proves + this, God plainly refers to the Father.</p><span class="tei tei-pb" + id="page073">[pg 073]</span><a name="Pg073" id="Pg073" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">34. Quem enim misit Deus, verba Dei + loquitur: non enim ad mensuram dat Deus spiritum.</td> + + <td class="tei tei-cell">34. For he whom God hath sent, + speaketh the words of God: for God doth not give the spirit by + measure.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">34. <span class= + "tei tei-hi"><span style="font-weight: 700">For he whom + God</span></span> (the Father) <span class="tei tei-hi"><span style= + "font-weight: 700">hath sent</span></span> (<span class= + "tei tei-hi"><span style="font-weight: 700">as His Son</span></span>, + verse 35), as the Messias, <span class="tei tei-hi"><span style= + "font-weight: 700">speaketh the words of God, for God doth not give + the spirit by measure</span></span>. The contrast is between the + abundant gift of the Spirit to Christ, as man, and the stinted + participation of the same Spirit by those who are merely of the earth + (Rom. xii. 3; 1 Cor. xii. 14). The sense, then, is, that the gifts of + the Holy Spirit were poured out in abundance on Christ as man; that + <span class="tei tei-q">“He unceasingly possessed them all at once to + the greatest extent of which human nature is capable”</span> (M'Ev.); + and this plenitude of the gifts of the Holy Ghost within Him is the + reason why He speaks the words of God.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">35. Pater diligit Filium: et omnia + dedit in manu eius.</td> + + <td class="tei tei-cell">35. The Father loveth the Son: and he + hath given all things into his hand.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">35. This plenitude + of the Spirit in Christ, this fulness of grace and truth (i. 16, 17), + in Christ as man, is the effect of the love of the Father for His + Incarnate Son, which love has also caused the Father to grant to + Christ, as <em class="tei tei-emph"><span style= + "font-style: italic">man</span></em>, the <em class= + "tei tei-emph"><span style="font-style: italic">bestowal</span></em> + (He hath given all things <span class="tei tei-hi"><span style= + "font-weight: 700">into His hand</span></span>) of all the gifts of + the Spirit required for the salvation of men.</p><a name="III_36" id= + "III_36" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">36. Qui credit in Filium habet vitam + aeternam: qui autem incredulus est Filio, non videbit vitam, + sed ira Dei manet super eum.</td> + + <td class="tei tei-cell">36. He that believeth in the Son, hath + life everlasting: but he that believeth not the Son, shall not + see life, but the wrath of God abideth on him.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">36. Since, then, + Jesus Christ has been constituted our help unto salvation, he that + believes <em class="tei tei-emph"><span style="font-style: italic">in + Him</span></em> as Son of God (and acts accordingly) hath eternal + life begun in him by justification; he that believeth not, &c. + See <a href="#III_18" class="tei tei-ref">verse 18</a>.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This splendid + testimony of the Baptist in favour of Christ was intended to detach + his disciples from himself, and win them to Christ, of whom, as we + learn from verse 26, they had shown themselves jealous.</p> + </div><span class="tei tei-pb" id="page074">[pg 074]</span><a name= + "Pg074" id="Pg074" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"> + <a name="toc33" id="toc33"></a> <a name="pdf34" id="pdf34"></a> + + <h1 class="tei tei-head" style= + "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"> + <span style="font-size: 173%">Chapter IV.</span></h1> + + <div class="block tei tei-quote" style= + "margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">1-4.</span> <span class="tei tei-hi"><span style= + "font-size: 90%; font-weight: 700">Jesus sets out from Judea to + Galilee.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">5-26.</span> <span class="tei tei-hi"><span style= + "font-size: 90%; font-weight: 700">Arrival in Sichar, and discourse + with the Samaritan woman.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">27-38.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">Discourse + with the disciples.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">39-42.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">Stay + with the people of Sichar.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">43-54. Continuation of the journey into Galilee, + and healing of the ruler's son.</span></p> + </div> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">1. Ut ergo cognovit Iesus quia + audierunt pharisaei quod Iesus plures discipulos facit, et + baptizat, quam Ioannes,</td> + + <td class="tei tei-cell">1. When Jesus therefore understood + that the Pharisees had heard that Jesus maketh more disciples, + and baptizeth <span class="tei tei-hi"><span style= + "font-style: italic">more</span></span> than John,</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">1. <span class= + "tei tei-hi"><span style="font-weight: 700">When Jesus therefore + understood</span></span>, &c. Christ is spoken of as if on this + occasion He gained knowledge of which He had been ignorant, because + though, as God, He knew all things, every inmost thought of the + Pharisees, yet, <em class="tei tei-emph"><span style= + "font-style: italic">as man</span></em>, like other men, He gathered + knowledge from His fellow-men. See Mald.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">That Jesus.</span></span> + Not that He Himself; because the report which the Pharisees had heard + is given verbatim, <span class="tei tei-q">“that”</span> (ὅτι) merely + introducing it.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">2. (Quamquam Iesus non baptizaret sed + discipuli eius,)</td> + + <td class="tei tei-cell">2. (Though Jesus <em class= + "tei tei-emph"><span style= + "font-style: italic">himself</span></em> did not baptize, but + his disciples,)</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">2. Jesus Himself + did not usually baptize; probably because, like St. Paul (1 Cor. i. + 14-16), His mission was to preach and teach. It by no means follows + from this verse that He never baptized anyone; and many writers are + of opinion that He baptized some Himself.</p><a name="IV_3" id="IV_3" + class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">3. Reliquit Iudaeam, et abiit iterum + in Galilaeam;</td> + + <td class="tei tei-cell">3. He left Judea, and went again into + Galilee.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">3. Because His + time to suffer had not yet come, and much of the work of His public + mission still remained to be accomplished, He left Judea, the + headquarters of the Pharisees, <span class="tei tei-pb" id= + "page075">[pg 075]</span><a name="Pg075" id="Pg075" class= + "tei tei-anchor"></a> whose jealousy He knew would be aroused by the + report mentioned in verse 1, and went again (see John <a href="#I_43" + class="tei tei-ref">i. 43</a>) into Galilee.</p><a name="IV_4" id= + "IV_4" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">4. Oportebat autem eum transire per + Samariam.</td> + + <td class="tei tei-cell">4. And he was of necessity to pass + through Samaria.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">5. Venit ergo in civitatem Samariae, + quae dicitur Sichar: iuxta praedium quod dedit Iacob Ioseph + filio suo.</td> + + <td class="tei tei-cell">5. He cometh therefore to a city of + Samaria which is called Sichar; near the land which Jacob gave + to his son Joseph.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">4, 5. Not choosing + to cross to the east of the Jordan, and go up through Peraea, as some + of the stricter Jews did, who wished to avoid all possible contact + with the Samaritans, He was obliged to pass through Samaria. Of the + three provinces of Palestine west of the Jordan, Samaria was in the + centre, with Judea to the south, and Galilee to the north. + <span class="tei tei-q">“St. John is thus careful to note that this + was no mission to the Samaritans which the Lord undertook. On the + contrary, the law which He imposed on His disciples: <span class= + "tei tei-q">‘And into any city of the Samaritans enter ye not’</span> + (Matt. x. 5), this, during the days of His flesh, He imposed also on + Himself. He was not sent <span class="tei tei-q">‘but to the lost + sheep of the house of Israel’</span> (Matt. xv. 24; Acts xiii. 46); + and if any grace reached Samaritan or heathen, it was, so to speak, + but by accident, a crumb falling from the children's + table.”</span><a id="noteref_38" name="noteref_38" href= + "#note_38"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">38</span></span></a> Samaria + had been the portion of the tribe of Ephraim and of half the tribe of + Manasses. The province derived its name from its chief city, Samaria, + which, in turn, got its name from Mount Somer (or Semer), on which it + was built (3 Kings xvi. 24). See A Lap. The city called Sichar<a id= + "noteref_39" name="noteref_39" href="#note_39"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">39</span></span></a> (the + modern Nabulus) by St. John is the ancient Sichem, where Abram built + an altar to the Lord (Gen. xii. 7), under the turpentine tree behind + which Jacob buried the idols of his household (Gen. xxxv. 4), and + where the bones of the twelve patriarchs were laid to rest (Acts vii. + 16).</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">Near the land which Jacob + gave to his son Joseph.</span></span> See Gen. xxxviii. 18, 19; Josue + xxiv. 32.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">6. Erat autem ibi fons Iacob, Iesus + ergo fatigatus ex itinere, sedebat sic supra fontem. Hora erat + quasi sexta.</td> + + <td class="tei tei-cell">6. Now Jacob's well was there. Jesus + therefore being wearied with his journey, sat thus on the well. + It was about the sixth hour.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">6. <span class= + "tei tei-hi"><span style="font-weight: 700">Jacob's + well</span></span>, which he had dug or bought, was there; and Jesus, + weary because of His <span class="tei tei-pb" id="page076">[pg + 076]</span><a name="Pg076" id="Pg076" class="tei tei-anchor"></a> + journey, sat <em class="tei tei-emph"><span style= + "font-style: italic">thus</span></em> (<span class= + "tei tei-hi"><span style="font-style: italic">sic.</span></span>, + <span class="tei tei-q">“hoc est, fatigatus ut erat,”</span> Beel.) + by the well.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">It was about the sixth + hour.</span></span> See on <a href="#I_39" class="tei tei-ref">i. + 39</a>.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">7. Venit mulier de Samaria haurire + aquam. Dicit ei Iesus: Da mihi bibere.</td> + + <td class="tei tei-cell">7. There cometh a woman of Samaria to + draw water. Jesus saith to her: Give me to drink.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">7. There cometh a + woman of Samaria, not of the city of Samaria, for that was six miles + distant, but of the country of Samaria, a Samaritan woman, to draw + water.<a id="noteref_40" name="noteref_40" href= + "#note_40"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">40</span></span></a></p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">8. (Discipuli enim eius abierant in + civitatem ut cibos emerent.)</td> + + <td class="tei tei-cell">8. For his disciples were gone into + the city to buy meats.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">8. Because He had + no one else to give Him to drink, He asks her to do so, and thus + leads up naturally to the following discourse.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">9. Dicit ergo ei mulier illa + Samaritana: Quomodo tu Iudaeus cum sis, bibere a me poscis, + quae sum mulier Samaritana? non enim coutuntur Iudaei + Samaritanis.</td> + + <td class="tei tei-cell">9. Then that Samaritan woman saith to + him: How dost thou, being a Jew, ask of me to drink, who am a + Samaritan woman? For the Jews do not communicate with the + Samaritans.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">9. The Samaritans, + with whom, as here stated, the Jews avoided all intercourse, were + either pure Assyrians or a mixture of Jews and Assyrians, at best a + mongrel race. Very probably some Jews were left behind in Samaria at + the time of the Assyrian captivity, under Salmanassar, 721 + <span class="tei tei-hi"><span style= + "font-variant: small-caps">b.c.</span></span>; and from these + intermarrying with the imported Easterns sprang the Samaritans. The + Jews regarded the Samaritans with special aversion for many reasons. + They were the descendants of the Assyrian conquerors; they held what + was the rightful inheritance of the Jews; they corrupted Jewish + worship; they endeavoured to prevent the rebuilding of the Temple + under Zorobabel (1 Esd. iv. 2, 7, 8), and were always prepared to + harbour the false friends or open enemies of the Jews. Hence this + woman, recognising in Christ's dress and accent His Jewish origin, + wonders that He would speak <span class="tei tei-pb" id="page077">[pg + 077]</span><a name="Pg077" id="Pg077" class="tei tei-anchor"></a> to, + much less drink from, a Samaritan. The last clause: <span class= + "tei tei-hi"><span style="font-weight: 700">For the Jews do not + communicate with the Samaritans</span></span>, is added by the + Evangelist as an explanation of the woman's question for Gentile + readers.</p><a name="IV_10" id="IV_10" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">10. Respondit Iesus, et dixit ei: Si + scires donum Dei, et quis est qui dicit tibi, Da mihi bibere; + tu forsitan petisses ab eo, et dedisset tibi aquam vivam.</td> + + <td class="tei tei-cell">10. Jesus answered and said to her: If + thou didst know the gift of God, and who he is that saith to + thee, Give me to drink; thou perhaps wouldst have asked of him, + and he would have given thee living water.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">10. <span class= + "tei tei-hi"><span style="font-weight: 700">The gift of + God</span></span> is not the Holy Ghost, nor Christ Himself, nor the + opportunity now offered her, but most probably the gift of grace, the + <span class="tei tei-q">“living water”</span> spoken of in the end of + the verse. Hence Christ's words mean: If you knew that there is a + spiritual water which slakes the thirst of man in the desert of this + world, and that He who can bestow it speaks to you, <span class= + "tei tei-hi"><span style="font-weight: 700">thou perhaps wouldst have + asked</span></span>, &c. <span class="tei tei-hi"><span style= + "font-weight: 700">Perhaps</span></span> (<span lang="la" class= + "tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">forsitan</span></span>) is not represented in + the Greek, in which we have an ordinary conditional sentence; and + certainly Christ knew without doubt what would have been the result. + The Vulgate translator, probably added <span class= + "tei tei-q">“forsitan”</span> to indicate that she would still be + <em class="tei tei-emph"><span style= + "font-style: italic">free</span></em> to reject the grace + offered.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">Living + water.</span></span> There is the same diversity of opinion here as + in regard to the <span class="tei tei-q">“gift of God,”</span> with + the addition that some have held the reference here to be to the + waters of baptism. We take it that the reference again is to grace. + Living water properly signifies <em class="tei tei-emph"><span style= + "font-style: italic">running water</span></em>, in opposition to the + stagnant water of pools or cisterns. Here, however the words seem to + be used in their highest sense, of waters which come from God and + bestow <em class="tei tei-emph"><span style= + "font-style: italic">life</span></em> upon all who drink of them.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">11. Dicit ei mulier: Domine, neque in + quo haurias habes, et puteus altus est: unde ergo habes aquam + vivam?</td> + + <td class="tei tei-cell">11. The woman saith to him: Sir, thou + hast nothing wherein to draw, and the well is deep: from whence + then hast thou living water?</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">12. Numquid tu maior es patre nostro + Iacob, qui dedit nobis puteum, et ipse ex eo bibit, et filii + eius, et pecora eius?</td> + + <td class="tei tei-cell">12. Art thou greater than our father + Jacob, who gave us the well, and drank thereof himself, and his + children, and his cattle?</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">11, 12. She + understands Him to speak of natural water, which He seemed to think + superior to that of Jacob's well; and, concluding that He must refer + to the water of some other <span class="tei tei-pb" id="page078">[pg + 078]</span><a name="Pg078" id="Pg078" class="tei tei-anchor"></a> + well, since indeed He had no bucket, no means of drawing from the + deep well at which she stood, she asks Him: Art Thou greater than our + father Jacob, so as to be able to provide a better water than he + provided for us in this well? That its waters were good enough for + him and his sons, is a proof of their excellence; that they sufficed + for all his household and cattle, is evidence of their abundance. + There is a tinge of resentment in the words of verse 12, for the + Samaritans claimed descent from Jacob (<span class= + "tei tei-hi"><span style="font-weight: 700">our father, + Jacob</span></span>), through Joseph and Joseph's sons, Ephraim and + Manasses, whose tribal territory they possessed, and this Jewish + Stranger seemed to the woman to set Himself above the great Patriarch + of her race.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">13. Respondit Iesus, et dixit ei: + Omnis qui bibit ex aqua hac, sitiet iterum: qui autem biberit + ex aqua quam ego dabo ei, non sitiet in aeternum:</td> + + <td class="tei tei-cell">13. Jesus answered, and said to her: + Whosoever drinketh of this water, shall thirst again: but he + that shall drink of the water that I will give him, shall not + thirst for ever.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">13. Without + replying explicitly that He was indeed greater than Jacob, Christ + implies this by declaring that the water which He will give is + superior to that of Jacob's well. For while the latter only satisfies + present wants, that which He will give will quench present and + prevent future thirst. What is said in Eccl. xxiv. 29: <span class= + "tei tei-q">“They that drink Me shall yet thirst,”</span> is not + opposed to our Lord's words here; for in Ecclesiasticus there is + question of desire springing from love, here of a craving arising + from want. These words of our Lord show, then, that sanctifying grace + is of its own nature perennial in the soul. Time does not wear it + away; use does not consume it; unless it be expelled, it never + departs: <span class="tei tei-q">“He that drinks ... shall not thirst + for ever.”</span></p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">14. Sed aqua, quam ego dabo ei, fiet + in eo fons aquae salientis in vitam aeternam.</td> + + <td class="tei tei-cell">14. But the water that I will give + him, shall become in him a fountain of water springing up into + life everlasting.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">14. But so far + from thirsting, he shall have that within him, that is, the Holy + Ghost and His graces, which will conduct him to eternal life. In this + beautiful metaphor, the spiritual water of grace is represented as + finding its own level; coming from heaven, it will return thither in + those <span class="tei tei-pb" id="page079">[pg 079]</span><a name= + "Pg079" id="Pg079" class="tei tei-anchor"></a> whom it has saved. The + mention of <span class="tei tei-hi"><span style= + "font-weight: 700">eternal life</span></span> ought to have made it + clear that Christ spoke of supernatural and spiritual water.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">15. Dicit ad eum mulier: Domine, da + mihi hanc aquam, ut non sitiam, neque veniam huc haurire.</td> + + <td class="tei tei-cell">15. The woman saith to him: Sir, give + me this water, that I may not thirst, nor come hither to + draw.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">15. Yet she + probably still understands of Him merely natural water, <span class= + "tei tei-q">“Adhuc carnalis est mulier”</span> (Mald.): and + anticipates only relief from having come to Jacob's well in + future.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">16. Dicit ei Iesus: Vade, voca virum + tuum, et veni huc.</td> + + <td class="tei tei-cell">16. Jesus saith to her: Go, call thy + husband, and come hither.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">16. Christ, of + course, knew she had no husband; but He knew also what answer she + would give, and He wished to get a natural opportunity of disclosing + to her the secrets of her wicked life, that He might manifest His + supernatural knowledge.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">17. Respondit mulier, et dixit: Non + habeo virum. Dicit ei Iesus: Bene dixisti, quia non habeo + virum:</td> + + <td class="tei tei-cell">17. The woman answered, and said: I + have no husband. Jesus said to her: Thou hast said well, I have + no husband:</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">18. Quinque enim viros habuisti: et + nunc quem habes, non est tuus vir: hoc vere dixisti.</td> + + <td class="tei tei-cell">18. For thou hast had five husbands: + and he whom thou now hast, is not thy husband. This thou hast + said truly.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">17, 18. + <span class="tei tei-hi"><span style="font-weight: 700">Thou hast + well said, I have no husband</span></span>, or rather, <em class= + "tei tei-emph"><span style="font-style: italic">husband</span></em> I + have not, with an emphasis on husband, which is marked in the Greek + by its position in the sentence, as reproduced by Christ.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">Thou hast had five + husbands.</span></span> Though St. Chrys. and Mald. think that there + is question, not of husbands, but of paramours, the common opinion, + and certainly the obvious one, is that husbands are spoken of. It is + not necessary to suppose that the husbands made room for one another + by death, for she may have been divorced by several of them. See + Deut. xxiv. 1, 2; Matt. xix. 3.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">19. Dicit ei mulier: Domine, video + quia propheta es tu.</td> + + <td class="tei tei-cell">19. The woman saith to him: Sir, I + perceive that thou art a prophet.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">19. <span class= + "tei tei-hi"><span style="font-weight: 700">A prophet</span></span>; + <span class="tei tei-hi"><span style= + "font-style: italic">i.e.</span></span>, here, as elsewhere + frequently, one <span class="tei tei-pb" id="page080">[pg + 080]</span><a name="Pg080" id="Pg080" class="tei tei-anchor"></a> who + has supernatural knowledge, who knows things which are naturally + hidden from him. In these words the poor woman confesses her own + guilt and the exalted character of Christ, whom, however, she does + not yet recognise as <span class="tei tei-q">“<em class= + "tei tei-emph"><span style="font-style: italic">The</span></em> + Prophet,”</span> the Messias, but only as a prophet.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">20. Patres nostri in monte hoc + adoraverunt, et vos dicitis, quia Ierosolymis est locus ubi + adorare oportet.</td> + + <td class="tei tei-cell">20. Our fathers adored on this + mountain, and you say that at Jerusalem is the place where men + must adore.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">20. Not so much + for the purpose of turning the conversation from the unpleasant + subject of her own character,<a id="noteref_41" name="noteref_41" + href="#note_41"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">41</span></span></a> as in + order to have the opinion of a prophet upon an important question, + she adds: <span class="tei tei-hi"><span style="font-weight: 700">Our + fathers</span></span>, &c.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">She says that her + Samaritan ancestors had worshipped on that mountain. She evidently + refers to public worship, public ceremonies appointed by God, + especially the worship of <span class="tei tei-hi"><span style= + "font-weight: 700">sacrifice</span></span>; for the Jews never held + that private worship, as of prayer, should be restricted to + Jerusalem. The mountain to which she refers, and beneath the shadow + of which Christ and she were standing, is Mount Garizim, which + overhangs the town of Sichar. In the time of Alexander the Great, + Manasses, a Jewish priest, was excluded from the exercise of his + ministry for marrying the daughter of the king of Sichem. The king + accordingly built for Manasses a temple on Mount Garizim, where he + offered sacrifice to the true God. This temple was built about 330 + <span class="tei tei-hi"><span style= + "font-variant: small-caps">b.c.</span></span>, and stood for two + hundred years. After it was destroyed, about 130 <span class= + "tei tei-hi"><span style= + "font-variant: small-caps">b.c.</span></span>, the Samaritans erected + an altar upon Garizim, and continued to offer sacrifice there; so + that from the time of Manasses the true God was worshipped, though + imperfectly, among them. There still remain a few families of + Samaritans, under the shadow of Mount Garizim, in the modern city of + Nabulus, or Naplouse.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">21. Dicit ei Iesus: Mulier crede mihi, + quia venit hora quando neque in monte hoc, neque Ierosolymis + adorabitis Patrem.</td> + + <td class="tei tei-cell">21. Jesus saith to her: Woman, believe + me, that the hour cometh, when you shall neither on this + mountain, nor in Jerusalem adore the Father.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">21. Christ + declares with all solemnity that the time is at hand—nay, already + come (see <span class="tei tei-pb" id="page081">[pg + 081]</span><a name="Pg081" id="Pg081" class="tei tei-anchor"></a> + verse <a href="#IV_23" class="tei tei-ref">23</a>), when true worship + <em class="tei tei-emph"><span style="font-style: italic">shall be + restricted</span></em> neither to Jerusalem nor to Garizim; and hence + her question is practically unimportant.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">22. Vos adoratis quod nescitis: nos + adoramus quod scimus, quia salus ex Iudaeis est.</td> + + <td class="tei tei-cell">22. You adore that which you know not: + we adore that which we know; for salvation is of the Jews.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">22. <span class= + "tei tei-hi"><span style="font-weight: 700">You adore that + which</span></span> (ὅ) <span class="tei tei-hi"><span style= + "font-weight: 700">you know not</span></span>. As the woman's inquiry + regarded not the object, but the place of worship, some have + understood these words of our Lord in reference to the place, as if + He said: You adore in a place for worshipping in which you have no + Divine sanction, we in a place pointed out by the finger of God. But + it is difficult to reconcile this view with our Lord's words: + <span class="tei tei-q">“You adore <em class= + "tei tei-emph"><span style="font-style: italic">that + which</span></em> you know not.”</span> Hence it is more probable, + that in replying to her inquiry, He takes occasion to refer to the + imperfect knowledge of God, possessed by Samaritans. The neuter (ὅ) + seems to be used in the first instance, to show the want of + personality and definiteness in the Samaritan idea of God,<a id= + "noteref_42" name="noteref_42" href="#note_42"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">42</span></span></a> and in + the second instance merely for the sake of correspondence between the + two members of the sentence. <span class="tei tei-hi"><span style= + "font-weight: 700">We adore.</span></span> That Christ numbers + Himself among those who adore, merely proves that He had a human + nature.</p><a name="IV_23" id="IV_23" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">23. Sed venit hora, et nunc est, + quando veri adoratores adorabunt Patrem in spiritu et veritate. + Nam et Pater tales quaerit, qui adorent eum.</td> + + <td class="tei tei-cell">23. But the hour cometh, and now is, + when the true adorers shall adore the Father in spirit and in + truth. For the Father also seeketh such to adore him.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">23. Still, though + this is so, not even to Jerusalem, shall worship be restricted in the + future; <span class="tei tei-hi"><span style="font-weight: 700">but + the hour cometh</span></span>, &c.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">What is the + adoration <span class="tei tei-hi"><span style="font-weight: 700">in + spirit and in truth</span></span>, here foretold? Evidently the + worship of the new dispensation, as contrasted with that of the old; + this is plain from the whole context. What, then, is meant by saying + that the worship of the new dispensation is to be <span class= + "tei tei-hi"><span style="font-weight: 700">in spirit and in + truth</span></span>? Various interpretations <span class="tei tei-pb" + id="page082">[pg 082]</span><a name="Pg082" id="Pg082" class= + "tei tei-anchor"></a> of the words have been given.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(1) <span class= + "tei tei-q">“In spirit”</span> is opposed to the worship of the Jews; + <span class="tei tei-q">“in truth”</span> to that of the Samaritans. + Hence the worship of the new dispensation is to be, <em class= + "tei tei-emph"><span style="font-style: italic">not merely + external</span></em>, as was the Jewish (unless it was accompanied by + faith in the Redeemer to come, in which case it was not merely + Jewish, but Christian), nor <em class="tei tei-emph"><span style= + "font-style: italic">false</span></em>, as was the Samaritan. + (Toletus.)</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(2) <span class= + "tei tei-q">“In spirit”</span> is opposed to all merely external and + local worship, whether of <em class="tei tei-emph"><span style= + "font-style: italic">Jews</span></em> or <em class= + "tei tei-emph"><span style= + "font-style: italic">Samaritans</span></em>; <span class= + "tei tei-q">“in truth”</span> to the <em class= + "tei tei-emph"><span style="font-style: italic">typical</span></em> + and imperfect worship of the Jews. For the Jewish sacrifices and + ceremonies were only shadows and types of the realities in the New + Law. <span class="tei tei-q">“For the law having a shadow of the good + things to come, not the very image (reality) of the things: by the + selfsame sacrifices which they offer continually every year, can + never make the comers thereunto perfect”</span> (Heb. x. 1), Mald., + who favours next opinion also.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(3) <span class= + "tei tei-q">“In spirit”</span> and <span class="tei tei-q">“in + truth”</span> are synonymous, and signify true supernatural worship, + springing from faith and grace, and hence opposed to all imperfect or + false worship. This opinion, considered equally probable with the + preceding by Maldonatus, and held by Beelen and Corluy, we prefer; + for in verse 24, the fact that God is a Spirit (it is not stated that + He is also Truth) is given as the reason why He should be worshipped + in <em class="tei tei-emph"><span style= + "font-style: italic">both</span></em> spirit and truth.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The distinguishing + features of true Christian worship, indicated in verses 21, 23, are + that it is to be <em class="tei tei-emph"><span style= + "font-style: italic">universal</span></em>, not restricted, like the + Jewish or Samaritan, to Jerusalem or Garizim; and <em class= + "tei tei-emph"><span style= + "font-style: italic">spiritual</span></em>, offered with hearts + animated by faith and grace, and not consisting merely in external + rites.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">24. Spiritus est Deus: et eos, qui + adorant eum, in spiritu et veritate oportet adorare.</td> + + <td class="tei tei-cell">24. God is a Spirit, and they that + adore him, must adore him in spirit and in truth.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">24. In the end of + verse 23 and in this verse Christ goes on to give the reasons why + this worship, which is primarily spiritual, is to exist in the new + and more perfect dispensation—(1). It is the Father's will. (2) It is + meet that such should be the worship paid to Him who is Himself a + Spirit. It is hardly necessary to point out that Calvin's + interpretation of adoration by faith alone cannot be admitted. Were + that sufficient, the devils themselves would be true adorers, for + <span class="tei tei-q">“the devils also believe and tremble”</span> + (James ii. 19). Neither does Christ here imply that all <em class= + "tei tei-emph"><span style="font-style: italic">external</span></em> + worship, external rites and ceremonies, were to cease, but only that + they were to cease to be <em class="tei tei-emph"><span style= + "font-style: italic">merely external</span></em>; else (1) His acts + would contradict His words, Luke xxii. 41; xxiv. 50; (2) His Apostles + would distinctly <span class="tei tei-pb" id="page083">[pg + 083]</span><a name="Pg083" id="Pg083" class="tei tei-anchor"></a> + disobey Him: see Acts xvi. 25; ix. 40: Eph. iii. 14; (3) His Church + <em class="tei tei-emph"><span style="font-style: italic">in every + age</span></em> has misunderstood Him.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">25. Dicit ei mulier: Scio quia Messias + venit (qui dicitur Christus): cum ergo venerit ille, nobis + annuntiabit omnia.</td> + + <td class="tei tei-cell">25. The woman saith to him: I know + that the Messias cometh (who is called Christ), therefore when + he is come, he will tell us all things.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">25. The poor + woman, apparently bewildered by what Christ had just said, is + satisfied to wait in confidence till Messias (here without the + article, used as a proper name) shall come, who, she believes, will + make known all that it is necessary to know regarding the place and + character of the worship of the true God. As the Samaritans admitted + only the Pentateuch, where the term Messias is not used (though His + coming is foretold, Deut. xviii. 18); as, moreover, she could not + have gathered from the Pentateuch the <em class= + "tei tei-emph"><span style="font-style: italic">time</span></em> of + His coming, she must have learned by rumour that the Jews were + <em class="tei tei-emph"><span style="font-style: italic">at this + time</span></em> expecting the Messias; her words, <span class= + "tei tei-q">“He will tell <em class="tei tei-emph"><span style= + "font-style: italic">us</span></em> all things,”</span> showed that + she hoped for His coming in her own day.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It is difficult to + say whether the words explanatory of Messias, <span class= + "tei tei-hi"><span style="font-weight: 700">who is called + Christ</span></span>, are the woman's or our Evangelist's. That the + Evangelist explained the term before (i. 41), is not a proof that he + does not do so again, for see John <a href="#XI_16" class= + "tei tei-ref">xi. 16</a>; <a href="#XII_24" class="tei tei-ref">xx. + 24</a>; <a href="#XXI_2" class="tei tei-ref">xxi. 2</a>.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">26. Dicit ei Iesus: Ego sum, qui + loquor tecum.</td> + + <td class="tei tei-cell">26. Jesus saith to her: I am he who am + speaking with thee.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">27. Et continuo venerunt discipuli + eius: et mirabantur, quia cum muliere loquebatur. Nemo tamen + dixit: Quid quaeris, aut quid loqueris cum ea?</td> + + <td class="tei tei-cell">27. And immediately his disciples + came: and they wondered that he talked with the woman. Yet no + man said: What seekest thou, or why talkest thou with her?</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">26, 27. At length + Christ reveals Himself; and now that He has excited her interest and + awakened her faith, the disciples return from Sichar, and are + astonished to find Him speaking publicly with a woman—a thing not + usually done by Jewish doctors.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">28. Reliquit ergo hydriam suam mulier, + et abiit in civitatem, et dicit illis hominibus:</td> + + <td class="tei tei-cell">28. The woman therefore left her + waterpot, and went her way into the city, and saith to the men + there:</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">29. Venite, et videte hominem qui + dixit mihi omnia quaecumque feci: numquid ipse est + Christus?</td> + + <td class="tei tei-cell">29. Come, and see a man who has told + me all things whatsoever I have done. Is not he the + Christ?</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">30. Exierunt ergo de civitate, et + veniebant ad eum.</td> + + <td class="tei tei-cell">30. They went therefore out of the + city, and came unto him.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">28-30. The + discourse being interrupted by the arrival of the disciples, the + woman, forgetful or indifferent regarding the errand <span class= + "tei tei-pb" id="page084">[pg 084]</span><a name="Pg084" id="Pg084" + class="tei tei-anchor"></a> which had brought her to the well, + <span class="tei tei-hi"><span style="font-weight: 700">went her way + into the city</span></span>, and soon returned with a number of her + fellow-citizens.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">31. Interea rogabant eum discipuli, + dicentes: Rabbi, manduca.</td> + + <td class="tei tei-cell">31. In the meantime the disciples + prayed him, saying: Rabbi, eat.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">32. Ille autem dicit eis: Ego cibum + habeo manducare, quem vos nescitis.</td> + + <td class="tei tei-cell">32. But he said to them: I have meat + to eat which you know not.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">33. Dicebant ergo discipuli ad + invicem: Numquid aliquis attulit ei manducare?</td> + + <td class="tei tei-cell">33. The disciples therefore said one + to another: Hath any man brought him to eat?</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">34. Dicit eis Iesus: Meus cibus est ut + faciam voluntatem eius qui misit me, ut perficiam opus + eius.</td> + + <td class="tei tei-cell">34. Jesus saith to them: My meat is to + do the will of him that sent me, that I may perfect his + work.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">31-34. Meanwhile + the disciples invite Jesus to eat, to whom He replies that He has + meat to eat which they know not, that meat being, as He explains in + verse 34, to do the will of Him that sent Him. It was no time for + attending to the wants of His human nature; He had more serious work + in hand in the conversion of the Samaritans.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">35. Nonne vos dicitis quod adhuc + quatuor menses sunt, et messis venit? Ecce dico vobis: Levate + oculos vestros, et videte regiones, quia albae sunt iam ad + messem.</td> + + <td class="tei tei-cell">35. Do not you say, there are yet four + months, and then the harvest cometh? Behold I say to you, lift + up your eyes, and see the countries, for they are white already + to harvest.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">35. <span class= + "tei tei-hi"><span style="font-weight: 700">There are yet four + months, and then the harvest cometh.</span></span> Maldonatus, + followed by Father Coleridge, takes this to be a proverb<a id= + "noteref_43" name="noteref_43" href="#note_43"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">43</span></span></a> meaning + that there is no need of hurry—that the matter in question is still + far off. As, however, there is <span class="tei tei-pb" id= + "page085">[pg 085]</span><a name="Pg085" id="Pg085" class= + "tei tei-anchor"></a> no evidence that such a proverb was current + among the Jews, it is much better to understand the verse thus: You + say what is true, that it is still four months till the harvest of + nature; but lift up your eyes, and behold the harvest of grace in the + men of Sichar who are approaching.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">As the barley + harvest in Palestine came in about the middle of April, this time, + four months earlier, was the middle of December, the end of the first + year of our Lord's public life.<a id="noteref_44" name="noteref_44" + href="#note_44"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">44</span></span></a></p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">36. Et qui metit, mercedem accipit, et + congregat fructum in vitam aeternam: ut, et qui seminat, simul + gaudeat, et qui metit.</td> + + <td class="tei tei-cell">36. And he that reapeth receiveth + wages, and gathereth fruit unto life everlasting: that both he + that soweth, and he that reapeth, may rejoice together.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">36. He encourages + His disciples to the work; in saving others they save themselves.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">37. In hoc enim est verbum verum: quia + alius est qui seminat, et alius est qui metit.</td> + + <td class="tei tei-cell">37. For in this is the saying true: + that it is one man that soweth, and it is another that + reapeth.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">38. Ego misi vos metere quod vos non + laborastis: alii laboraverunt, et vos in labores: eorum + introistis.</td> + + <td class="tei tei-cell">38. I have sent you to reap that in + which you did not labour: others have laboured, and you have + entered into their labours.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">37-38. The + Prophets and Doctors of the old Law had prepared the way for the + Apostles and disciples of Christ; had ploughed and sown where they + were now to reap. <span class="tei tei-hi"><span style= + "font-weight: 700">I have sent you.</span></span> Mald., who holds + that this is not the same journey with that referred to in Matt. iv. + 12, Mark i. 14, and that the Apostles were already formally called by + Christ, understands <span class="tei tei-q">“I have sent”</span> of + an action already completed by Christ. As, however, it is more + probable that the Apostles were not yet formally called (see Matt. + iv. 12, 18; x. 1), it is better to understand this, with A Lap., of + the Divine decree to send the Apostles on their mission + afterwards.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">39. Ex civitate autem illa multi + crediderunt in eum Samaritanorum, propter verbum mulieris + testimonium perhibentis: Quia dixit mihi omnia quaecumque + feci.</td> + + <td class="tei tei-cell">39. Now of that city many of the + Samaritans believed in him, for the word of the woman giving + testimony: He told me all things whatsoever I have done.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">40. Cum venissent ergo ad illum + Samaritani, rogaverunt eum ut ibi maneret. Et mansit ibi duos + dies.</td> + + <td class="tei tei-cell">40. So when the Samaritans were come + to him, they desired him that he would tarry there. And he + abode there two days.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">41. Et multo plures crediderunt in eum + propter sermonem eius.</td> + + <td class="tei tei-cell">41. And many more believed in him + because of his own word.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">39-41. Many + believed in Him <span class="tei tei-pb" id="page086">[pg + 086]</span><a name="Pg086" id="Pg086" class="tei tei-anchor"></a> on + account of what the woman told them, and, after He had remained two + days in Sichar, many more on account of His discourses.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">42. Et mulieri dicebant: Quia iam non + propter tuam loquelam credimus: ipsi enim audivimus, et scimus, + quia hic est vere Salvator mundi.</td> + + <td class="tei tei-cell">42. And they said to the woman: we now + believe, not for thy saying: for we ourselves have heard him, + and know that this is indeed the Saviour of the world.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">42. This is the + Hebrew way of expressing that it was not <em class= + "tei tei-emph"><span style="font-style: italic">so much</span></em> + on account of the woman's saying, as because they had heard Him + themselves.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">43. Post duos autem dies exiit inde: + et abiit in Galilaeam.</td> + + <td class="tei tei-cell">43. Now after two days he departed + thence: and went into Galilee.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">44. Ipse enim Iesus testimonium + perhibuit, quia propheta in sua patria honorem non habet.</td> + + <td class="tei tei-cell">44. For Jesus himself gave testimony + that a prophet hath no honour in his own country.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">43-44. The + connection between these two verses is obscure. (1) Verse 44 gives + the reason why He had <em class="tei tei-emph"><span style= + "font-style: italic">left Galilee</span></em>, to which He now + returns; or (2) the reason why He <em class= + "tei tei-emph"><span style="font-style: italic">passes + Nazareth</span></em>, and goes on to Capharnaum (Matt. iv. 13), + Tolet, A Lap., Corl.; or (3) the reason why He proceeded on His way + from <em class="tei tei-emph"><span style="font-style: italic">Judea, + His birthplace</span></em>, into Galilee, Mald., Patriz.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">45. Cum ergo venisset in Galilaeam, + exceperunt eum Galilaei, cum omnia vidissent quae fecerat + Ierosolymis in die festo: et ipsi enim venerant ad diem + festum.</td> + + <td class="tei tei-cell">45. And when he was come into Galilee, + the Galileans received him, having seen all the things he had + done at Jerusalem on the festival day: for they also went to + the festival day.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">45. He is well + received by the Galileans, because the remembrance of His exercise of + authority and of His miracles, on the occasion of the previous Pasch + (ii. 15, 23), is still fresh in their memories.</p><span class= + "tei tei-pb" id="page087">[pg 087]</span><a name="Pg087" id="Pg087" + class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">46. Venit ergo iterum in Cana + Galilaeae ubi fecit aquam vinum. Et erat quidam regulus, cuius + filius infirmabatur Capharnaum.</td> + + <td class="tei tei-cell">46. He came again therefore into Cana + of Galilee, where he made the water wine. And there was a + certain ruler whose son was sick at Capharnaum.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">47. Hic cum audisset quia Iesus + adveniret a Iudaea in Galilaeam, abiit ad eum, et rogabat eum + ut descenderet, et sanaret filium eius: incipiebat enim + mori.</td> + + <td class="tei tei-cell">47. He having heard that Jesus was + come from Judea into Galilee, went to him, and prayed him to + come down and heal his son: for he was at the point of + death.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">46. <span class= + "tei tei-hi"><span style="font-weight: 700">A certain ruler whose son + was sick at Capharnaum</span></span>, on hearing that Jesus was in + Cana, came and asked Him to <em class="tei tei-emph"><span style= + "font-style: italic">come down</span></em> and heal his son, who was + on the point of death. Origen thinks this ruler may have belonged to + the household of Cæsar, and been on duty in Palestine at this time. + But Josephus uses the word (βασιλικός) to designate the courtiers or + officers of the Herods (see B. J. vii. 5, 2; Antt. xv. 8, 4); so that + this ruler of Capharnaum may have been an officer of Herod Antipas, + the Tetrarch of Galilee. Doubtless the ruler had heard of the miracle + at the marriage feast in Cana (ii. 7, 11); and perhaps he had + witnessed the evidence of Christ's miraculous power at the feast of + the Pasch (ii. 23).</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">48. Dixit ergo Iesus ad eum: Nisi + signa et prodigia videritis, non creditis.</td> + + <td class="tei tei-cell">48. Jesus therefore said to him: + Unless you see signs and wonders, you believe not.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">49. Dicit ad eum regulus: Domine, + descende prius quam moriatur filius meus.</td> + + <td class="tei tei-cell">49. The ruler saith to him: Lord, come + down before that my son die.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">48. Christ + upbraids the ruler for his imperfect faith. The ruler is blamed + either because he was waiting to <em class= + "tei tei-emph"><span style="font-style: italic">see</span></em> a + miracle before he would believe, or because he foolishly considered + that it was <em class="tei tei-emph"><span style= + "font-style: italic">necessary</span></em> for Christ to go down to + Capharnaum in order to heal his son.</p><span class="tei tei-pb" id= + "page088">[pg 088]</span><a name="Pg088" id="Pg088" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">50. Dicit ei Iesus: Vade, filius tuus + vivit. Credidit homo sermoni quem dixit ei Iesus, et ibat.</td> + + <td class="tei tei-cell">50. Jesus saith to him: Go thy way, + thy son liveth. The man believed the word which Jesus said to + him, and went his way.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">51. Iam autem eo descendente, servi + occurrerunt ei, et nuntiaverunt dicentes, quia filius eius + viveret.</td> + + <td class="tei tei-cell">51. And as he was going down, his + servants met him: and they brought word, saying that his son + lived.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">50. Jesus said to + him, <span class="tei tei-hi"><span style="font-weight: 700">Go thy + way; thy son liveth</span></span>. It is plain, from all the + circumstances, that this miracle is quite distinct from that recorded + in Matt. viii. 5 and foll.; Luke vii. 2 and foll., though some of the + Rationalists have sought to identify the two. There it is the + centurion's servant, here the ruler's son, who is ill; there the + illness is paralysis, here fever; there, though asked not to go, + Christ goes to the sick person; here, though asked to go, he goes + not.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">52. Interrogabat ergo horam ab eis in + qua melius habuerit. Et dixerunt ei: Quia heri hora septima + reliquit eum febris.</td> + + <td class="tei tei-cell">52. He asked therefore of them the + hour, wherein he grew better. And they said to him: Yesterday + at the seventh hour the fever left him.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">52. <span class= + "tei tei-hi"><span style="font-weight: 700">The seventh + hour;</span></span> <span class="tei tei-hi"><span style= + "font-style: italic">i.e.</span></span>, about an hour after noon, 1 + p.m., or 7 p.m. See <a href="#I_39" class="tei tei-ref">i. + 39</a>.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">53. Cognovit ergo pater, quia illa + hora erat, in qua dixit ei Iesus: Filius tuus vivit: et + credidit ipse, et domus eius tota.</td> + + <td class="tei tei-cell">53. The father therefore knew that it + was at the same hour, that Jesus said to him, Thy son liveth; + and himself believed and his whole house.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">54. Hoc iterum secundum signum fecit + Iesus, cum venisset a Iudaea in Galilaeam.</td> + + <td class="tei tei-cell">54. This <span class= + "tei tei-hi"><span style="font-style: italic">is</span></span> + again the second miracle that Jesus did, when he was come out + of Judea into Galilee.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">54. It is not said + that this was the second miracle He performed, but that it was the + second He performed on coming out of Judea into Galilee. For the + first, see ii. <a href="#II_6" class="tei tei-ref">6</a>, <a href= + "#II_11" class="tei tei-ref">11</a>, and compare <a href="#I_43" + class="tei tei-ref">i. 43</a>.</p> + </div><span class="tei tei-pb" id="page089">[pg 089]</span><a name= + "Pg089" id="Pg089" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"> + <a name="toc35" id="toc35"></a> <a name="pdf36" id="pdf36"></a> + + <h1 class="tei tei-head" style= + "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"> + <span style="font-size: 173%">Chapter V.</span></h1> + + <div class="block tei tei-quote" style= + "margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">1-9.</span> <span class="tei tei-hi"><span style= + "font-size: 90%; font-weight: 700">Jesus goes up to Jerusalem on the + occasion of a festival, and there cures a man on the Sabbath + day.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">10-16.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">The + Jews first challenge him who was healed, and then persecute Christ + for violating the Sabbath.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">17.</span> <span class="tei tei-hi"><span style= + "font-size: 90%; font-weight: 700">Christ's answer and + defence.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">18.</span> <span class="tei tei-hi"><span style= + "font-size: 90%; font-weight: 700">They are still more exasperated, + and seek to kill Him.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">19-39.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">Christ's + discourse, in which He proves, by various arguments, that He is + justified in calling God HIS Father, and in making Himself equal to + God.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">40-47.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">He + upbraids their incredulity, and points out its + cause.</span></span></p> + </div> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">1. Post haec erat dies festus + Iudaeorum, et ascendit Iesus Ierosolymam.</td> + + <td class="tei tei-cell">1. After these things was a festival + day of the Jews, and Jesus went up to Jerusalem.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">1. The interval to + be admitted between the events now about to be narrated and the + preceding, depends upon the answer to be given to the question: what + festival is here referred to? On this question a great diversity of + opinion has always existed among commentators. The more common + opinion is that it is the festival of the <span class= + "tei tei-foreign"><span style= + "font-style: italic">Pasch</span></span>; others, however, hold that + it is the festival of <span class="tei tei-hi"><span style= + "font-style: italic">Pentecost</span></span>, or of <span class= + "tei tei-hi"><span style= + "font-style: italic">Tabernacles</span></span>, or of the + <span class="tei tei-hi"><span style= + "font-style: italic">Purification</span></span> of the Temple, or of + <span class="tei tei-hi"><span style= + "font-style: italic">Lots</span></span>.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Pasch was + celebrated from the evening of the 14th till that of the 21st of + Nisan, the first month of the Jewish sacred year. Pentecost was the + fiftieth day from the second day of the Pasch. The feast of + Tabernacles was celebrated from the evening of the 14th till that of + the 22nd of Tisri, the seventh month of the sacred year. The feast of + Purification lasted eight days, beginning with the 25th Casleu, the + ninth month of the sacred year. The feast of Lots lasted two days, + the 14th and 15th of Adar, the twelfth month of the sacred year.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The three feasts + of Pasch, Pentecost, and Tabernacles were the great Jewish feasts, on + which, and on which alone, all adult males were bound to <span class= + "tei tei-pb" id="page090">[pg 090]</span><a name="Pg090" id="Pg090" + class="tei tei-anchor"></a> go up to Jerusalem to worship. See Exod. + xxiii. 14-17; xxxiv. 18, 22, 23. Many have held that the approach of + the feast is mentioned (verse 1), as giving the reason why Christ + went up, like the other adult Jewish men, to Jerusalem (ii. 13). + Others, however, hold that the text merely states a fact, that Christ + went up on the occasion of a festival, without implying at all that + the festival was such as ought to be celebrated at Jerusalem.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It is difficult, + if not impossible, to definitely decide which feast is meant; but it + seems to us extremely probable that it is either Pasch or Lots. In + favour of the Pasch it is argued—(1) (ἑορτὴ) even without the + article<a id="noteref_45" name="noteref_45" href= + "#note_45"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">45</span></span></a> + <em class="tei tei-emph"><span style= + "font-style: italic">may</span></em> designate the Pasch (Matt. + xxvii. 15; Mark xv. 6); and it is to be believed that it does in the + present instance, because ten verses before (iv. 45) the same word is + used to designate the Pasch (compare John ii. 13, 23). (2) From iv. + 35 we learn that Jesus was on His way, through Samaria, to Galilee, + in December; that is, about the <em class="tei tei-emph"><span style= + "font-style: italic">close</span></em> of the first year of His + public life. Hence it cannot be to any of the three great feasts of + that <em class="tei tei-emph"><span style= + "font-style: italic">first</span></em> year that our text refers. + Naturally, then, it is to the Pasch of the second year, which was the + first great feast to occur in the course of the year, and for which, + if Christ had not gone to Jerusalem, St. John would probably have + explained His absence, as He does (vii. 1) in reference to the Pasch + mentioned vi. 4. (3) Were it any other feast than that of the Pasch, + which was by excellence <em class="tei tei-emph"><span style= + "font-style: italic">the</span></em> feast of the Jews, St. John, + according to his custom (vii. 2; x. 22), would have named it. (4) + This is the opinion of St. Irenæus, who was a disciple of Polycarp, + himself a disciple of our Evangelist.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In favour of the + feast of Lots—(1) The absence of the article in the more probable + reading points to one of the minor feasts of the Jews. (2) From John + iv. 35, and vi. 4, it would seem to be clear that this feast fell + between December and the Pasch; but only the feast of Lots occurred + at that time. (3) If this be the second Pasch of our Lord's public + life, and that in vi. 4 the third, then the events of a whole year + are passed over by our Evangelist, who proceeds, <span class= + "tei tei-pb" id="page091">[pg 091]</span><a name="Pg091" id="Pg091" + class="tei tei-anchor"></a> in vi. 1: <span class="tei tei-q">“After + these things Jesus went,”</span> &c., affording no hint that he + has passed over the events of a year. (4). Were this the Pasch, St. + John would have named it, as he does on the other three occasions + (ii. 13; vi. 4; xi. 55). But as it was only a minor feast of the + Jews, and probably unheard-of by the Christians of Asia Minor, the + Evangelist thinks it unnecessary to name it, and contents himself + with referring to it as <span class="tei tei-hi"><span style= + "font-weight: 700">a feast of the Jews</span></span>.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It is perhaps + impossible, as we have said already, to decide with certainty which + feast is meant, but we shall follow the more common opinion and hold + that there is question of the Pasch. Thus, we hold that St. John + mentions four Paschs as having occurred during our Lord's public + life: the first in ii. 13; the second here; the third in vi. 4; and + the fourth and last in xii. 1 and xiii. 1, when our Lord was put to + death. He passes over the events that occurred between the second and + third Pasch, because they were already narrated by the Synoptic + Evangelists.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">2. Est autem Ierosolymis probatica + piscina, quae cognominatur hebraice Bethsaida, quinque porticus + habens.</td> + + <td class="tei tei-cell">2. Now there is at Jerusalem a pond, + <span class="tei tei-hi"><span style= + "font-style: italic">called</span></span> Probatica, which in + Hebrew is named Bethsaida, having five porches.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">2. The best + supported Greek reading would be rendered, <span class= + "tei tei-q">“Now there is in Jerusalem <span class= + "tei tei-hi"><span style="font-style: italic">by the + sheep-gate</span></span> (πύλη being understood) a pond which is + called in Hebrew <span lang="he" class="tei tei-foreign" xml:lang= + "he"><span style="font-style: italic">Bethesda</span></span>,”</span> + &c.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Bethesda, in + Syro-Chaldaic, which was the language of Palestine at this time, + means the house (place) of mercy; and the name was given in the + present instance on account of the merciful cures wrought there. For + the building of this sheep-gate by the priests, see 2 Esd. iii. 1. + The site of either gate or pond cannot be determined with certainty; + but the pond seems to have been close to the Temple, near the gate + through which the sheep to be sacrificed entered within the outer + enclosure of the temple. The <span class="tei tei-hi"><span style= + "font-weight: 700">porches</span></span>, which served to shelter the + sick from sun and rain, were open on the sides, but covered with a + roof supported on pillars.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Vulgate + reading, <span class="tei tei-hi"><span style="font-weight: 700">a + sheep-pond</span></span>, has been variously explained. Some say the + pond might be so called because the sheep were washed there before + they were sacrificed; others, because their entrails were brought + there to be washed. <span class="tei tei-hi"><span style= + "font-weight: 700">Bethsaida</span></span>, read by the Vulgate, + means the house (place) for fishing.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">3. In his iacebat multitudo magna + languentium, caecorum, claudorum, aridorum, expectantium aquae + motum.</td> + + <td class="tei tei-cell">3. In these lay a great multitude of + sick, of blind, of lame, of withered, waiting for the moving of + the water.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">4. Angelus autem Domini descendebat + secundum tempus in piscinam: et movebatur aqua. Et qui prior + descendisset in piscinam post motionem aquae, sanus fiebat a + quacumque detinebatur infirmitate.</td> + + <td class="tei tei-cell">4. And an Angel of the Lord descended + at certain times into the pond; and the water was moved. And he + that went down first into the pond after the motion of the + water, was made whole of whatsoever infirmity he lay + under.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">3, 4. The + genuineness of the passage, beginning with <span class= + "tei tei-hi"><span style="font-weight: 700">waiting for the moving of + the water</span></span>, and comprising <span class="tei tei-pb" id= + "page092">[pg 092]</span><a name="Pg092" id="Pg092" class= + "tei tei-anchor"></a> the whole of verse 4, is disputed. The Council + of Trent, indeed, defined <span class="tei tei-q">“libros singulos + cum omnibus suis partibus ... prout in vulgata Latina Editione + habentur ... pro sacris et canonicis esse suscipiendos:”</span> but + it is not thereby defined that every tittle (<span class= + "tei tei-hi"><span style= + "font-style: italic">particula</span></span>) or every verse, is + canonical Scripture. It would seem, therefore, that Catholics are + free to reject this passage, and it is a question for criticism to + decide whether we are to receive or reject it.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">After an + examination of the evidence for and against, we believe that the + passage is more probably genuine. It stands in codex A + (Alexandrinus), and in at least ten other uncial and very many + <em class="tei tei-emph"><span style= + "font-style: italic">cursive</span></em> MSS. It is read in the + <span class="tei tei-q">“Vetus Itala”</span> and in the Vulgate; in + the <em class="tei tei-emph"><span style= + "font-style: italic">plain</span></em> and <em class= + "tei tei-emph"><span style="font-style: italic">figured</span></em> + Syriac versions, and in the Persian, Coptic, and Arabian versions. It + is read by Cyril of Alexandria, Chrys., Theophy., Euthy., Tertull., + Ambr., and August. Finally, the context, especially the reply of the + sick man (verse 7), supposes it. Why it came to be wanting in so many + MSS. it is difficult to explain.<a id="noteref_46" name="noteref_46" + href="#note_46"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">46</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">That the wonderful + efficacy here attributed to the water of this pond was miraculous, + and not merely, as the Rationalists would have us believe, the effect + of salubrious natural properties in the water, seems clear. For—(1) + there is the intervention of an angel which disturbed (ἐτάρασσε) the + water; (2) only the first person entering the pond was cured; (3) he + was cured not gradually, but at once, and completely: <span class= + "tei tei-q">“he was immediately made whole;”</span> (4) he was cured + no matter what his disease. When the Rationalists find for us an + intermittent spring whose waters possess the properties here + attributed to Bethesda, <span class="tei tei-pb" id="page093">[pg + 093]</span><a name="Pg093" id="Pg093" class="tei tei-anchor"></a> we + shall be prepared to listen to them.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The waters of + Bethesda, in their wonderful efficacy to cure every disease, were a + striking though imperfect type of the waters of Penance, which heal + every spiritual malady of everyone, be he first or last who bathes in + them.</p><a name="V_5" id="V_5" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">5. Erat autem quidam homo ibi triginta + et octo annos habens in infirmitate sua.</td> + + <td class="tei tei-cell">5. And there was a certain man there, + that had been eight and thirty years under his infirmity.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">6. Hunc cum vidisset Iesus iacentem, + et cognovisset quia iam multum tempus haberet, dicit ei: Vis + sanus fieri?</td> + + <td class="tei tei-cell">6. Him when Jesus had seen lying, and + knew that he had been now a long time, he saith to him: Wilt + thou be made whole?</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">7. Respondit ei languidus: Domini, + hominem non habeo, ut, cum turbata fuerit aqua, mittat me in + piscinam: dum venio enim ego, alius ante me descendit.</td> + + <td class="tei tei-cell">7. The infirm man answered him: Sir, I + have no man, when the water is troubled, to put me into the + pond. For whilst I am coming, another goeth down before + me.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">8. Dicit ei Iesus: Surge, tolle + grabatum tuum, et ambula.</td> + + <td class="tei tei-cell">8. Jesus saith to him: Arise, take up + thy bed, and walk.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">9. Et statim sanus factus est homo + ille: et sustulit grabatum suum, et ambulabat. Erat autem + sabbatum in die illo.</td> + + <td class="tei tei-cell">9. And immediately the man was made + whole: and he took up his bed and walked. And it was the + sabbath that day.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">5-9. Christ speaks + with and heals a man who had been thirty-eight years ill (of + paralysis or some similar disease, as would appear from verses 7-8); + and, to show how complete the cure was, perhaps also to give an + occasion for the discourse which follows, He orders the man who has + been cured to take up his bed and walk. It would be a rather severe + trial of recovered strength to have to carry some of the beds of + modern times; but that on which the poor paralytic had been resting + was not cumbrous. It was probably only a carpet or mattress, or at + most there was but a very light framework. In Acts v. 15, we find the + term used in our text distinguished from κλίνη, which was rather the + bed of the rich, more expensive and cumbrous.</p><span class= + "tei tei-pb" id="page094">[pg 094]</span><a name="Pg094" id="Pg094" + class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">10. Dicebant ergo Iudaei illi qui + sanatus fuerat: Sabbatum est, non licet tibi tollere grabatum + tuum.</td> + + <td class="tei tei-cell">10. The Jews therefore said to him + that was healed: It is the sabbath, it is not lawful for thee + to take up thy bed.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">10. <span class= + "tei tei-hi"><span style="font-weight: 700">It is not + lawful.</span></span> See Exod. xx. 8; Jer. xvii. 21, 22.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">11. Respondit eis: Qui me sanum fecit, + ille mihi dixit: Tolle grabatum tuum, et ambula.</td> + + <td class="tei tei-cell">11. He answered them: He that made me + whole, he said to me: Take up my bed, and walk.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">11. The man + appeals to the authority of Him who had cured him, who surely must be + from God, and able to dispense in the Sabbath law.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">12. Interrogaverunt ergo eum: Quis est + ille homo qui dixit tibi, Tolle grabatum tuum, et ambula?</td> + + <td class="tei tei-cell">12. They asked him, therefore: Who is + that man who said to thee: Take up thy bed and walk?</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">13. Is autem qui sanus fuerat + effectus, nesciebat quis esset. Iesus enim declinavit a turba + constituta in loco.</td> + + <td class="tei tei-cell">13. But he who was healed, knew not + who it was. For Jesus went aside from the multitude standing in + the place.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">13. Christ had + gone aside to escape the envy of the evil-minded as well as the + admiration of the well-disposed. See <a href="#VI_15" class= + "tei tei-ref">vi. 15</a>. A more correct rendering of the Greek would + be: <span class="tei tei-hi"><span style="font-weight: 700">For Jesus + had gone aside, there being a crowd in the place.</span></span></p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">14. Postea invenit eum Iesus in + templo, et dixit illi: Ecce sanus factus es: iam noli peccare, + ne deterius tibi aliquid contingat.</td> + + <td class="tei tei-cell">14. Afterwards Jesus findeth him in + the temple, and saith to him: Behold thou art made whole: sin + no more, lest some worse thing happen to thee.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">15. Abiit ille homo, et nuntiavit + Iudaeis quia Iesus esset, quia fecit eum sanum.</td> + + <td class="tei tei-cell">15. And the man went his way, and told + the Jews that it was Jesus who had made him whole.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">14. Christ's + words, <span class="tei tei-hi"><span style="font-weight: 700">Sin no + more</span></span>, insinuate that the man's previous illness had + been the result of sin; and he is warned that if he provoke God + further, something worse may happen to him; worse, perhaps, even on + this side, and infinitely worse beyond, the grave. <span class= + "tei tei-q">“Some say, indeed,”</span> says St. Chrys., <span class= + "tei tei-q">“because we have corrupted ourselves for a short time, + shall we be tormented eternally? But see how long this man was + tormented for his sins. Sin is <span class="tei tei-pb" id= + "page095">[pg 095]</span><a name="Pg095" id="Pg095" class= + "tei tei-anchor"></a> not to be measured by length of time, but by + the nature of sin itself.”</span></p><a name="V_16" id="V_16" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">16. Propterea persequebantur Iudaei + Iesum, quia haec faciebat in sabbato.</td> + + <td class="tei tei-cell">16. Therefore did the Jews persecute + Jesus, because he did these things on the sabbath.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">16. Therefore the + Jews, especially the Scribes and Pharisees, persecuted, or rather, + perhaps, accused<a id="noteref_47" name="noteref_47" href= + "#note_47"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">47</span></span></a> Jesus + for healing a man on the Sabbath (comp. vii. 23; Luke vi. 7), and for + authorizing him who was healed to violate the Sabbath.</p><a name= + "V_17" id="V_17" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">17. Iesus autem respondit eis: Pater + meus usque modo operatur, et ego operor.</td> + + <td class="tei tei-cell">17. But Jesus answered them: My Father + worketh until now; and I work.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">17. Christ's reply + is, that as <em class="tei tei-emph"><span style= + "font-style: italic">His</span></em> (not <em class= + "tei tei-emph"><span style="font-style: italic">our</span></em>, for + He was the natural Son of God, we are only adopted sons) Father + worketh continually, and therefore even on the Sabbath, conserving + and governing all things; so, too, He Himself, He being + consubstantial with the Father. Thus He tells them that equally with + the Father He is exempt from the law of the Sabbath.</p><a name= + "V_18" id="V_18" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">18. Propterea ergo magis quaerebant + eum Iudaei interficere, quia non solum solvebat sabbatum, sed + et patrem suum dicebat Deum, aequalem se faciens Deo. Respondit + itaque Iesus, et dixit eis:</td> + + <td class="tei tei-cell">18. Hereupon therefore the Jews sought + the more to kill him, because he did not only break the + sabbath, but also said God was his Father, making himself equal + to God.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">18. They + understand Him, so far at least as to see that He makes Himself equal + to God; and as they now consider Him to be not merely a + Sabbath-breaker, but also a blasphemer, they become more exasperated, + and seek to kill Him. See Deut. xiii. 5.</p><a name="V_19" id="V_19" + class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">19. Amen, amen dico vobis: non potest + Filius a se facere quidquam, nisi quod viderit Patrem + facientem: quaecumque enim ille fecerit, haec et Filius + similter facit.</td> + + <td class="tei tei-cell">19. Then Jesus answered and said to + them: Amen, amen, I say unto you: the Son cannot do anything of + himself, but what he seeth the Father doing: for what things + soever he doth, these the Son also doth in like manner.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">19. The remainder + of the chapter is taken up with Christ's discourse, in which He + asserts His Divinity, and proves it by various arguments. (1) By His + own testimony (19-30), which the Jews might be excused for rejecting, + were it alone and unsupported (31); (2) by the testimony of the + Baptist (32-35); (3) by the testimony of His miracles (36); (4) by + the testimony of His Father which is contained in the Sacred + Scriptures (37-39).</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Jews had + understood <span class="tei tei-pb" id="page096">[pg + 096]</span><a name="Pg096" id="Pg096" class="tei tei-anchor"></a> Him + to make Himself equal to God, and He goes on not to withdraw, but to + reiterate and expand what He had said. He declares His operation as + God to be identical with that of the Father; in a word, His works to + be the works of God. He had received, in His eternal generation, His + Divine nature and operation identical with the Father's, and as God + He does nothing except what the Father does, and the Father does + nothing except what He does. This inability to work of Himself, that + is to say, alone, without the Father (<span lang="la" class= + "tei tei-foreign" xml:lang="la"><span style="font-style: italic">a + seipso</span></span>), proceeds not from any defect of power, but + from His inseparable union with the Father in nature and operation. + The Son's <span class="tei tei-q">“seeing,”</span> and the Father's + <span class="tei tei-q">“showing”</span> (v. 20), are both + metaphorical expressions, and signify that the Son derives His divine + nature and operation from the Father.<a id="noteref_48" name= + "noteref_48" href="#note_48"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">48</span></span></a> The + Arians appealed to this verse to prove the inferiority of the Son to + the Father, because, they said, Christ here declares Himself merely + an imitator of the works of the Father, just as a pupil or apprentice + imitates his master. But Christ's words, <span class="tei tei-q">“I + and the Father are one”</span> (x. 30), show that there can be no + question here of inferiority; and, moreover, since <em class= + "tei tei-emph"><span style="font-style: italic">all</span></em> + things were made by the Son (i. 3), it was impossible for Him to copy + from anything made beforehand.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">But what he + seeth</span></span> (βλέπει) <span class="tei tei-hi"><span style= + "font-weight: 700">the Father doing</span></span>. <span class= + "tei tei-q">“But what,”</span> that is, not by Himself, <em class= + "tei tei-emph"><span style="font-style: italic">but</span></em> + together with the Father, <span class="tei tei-q">“nisi”</span> of + the Vulgate being here equal to <span class="tei tei-q">“sed.”</span> + See Matt. xii. 4; Gal. ii. 16.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">For what things soever He + doth, these the Son also doth in like manner.</span></span> St. + Thomas on this verse says:—<span class="tei tei-q">“Excludit in his + tria circa potestatem suam: scilicet particularitatem (<em class= + "tei tei-emph"><span style= + "font-style: italic">quaecumque</span></em>), diversitatem + (<em class="tei tei-emph"><span style= + "font-style: italic">haec</span></em>), et imperfectionem (<em class= + "tei tei-emph"><span style= + "font-style: italic">similiter</span></em>).”</span> And St. + Augustine on this verse says beautifully: <span class="tei tei-q">“He + does not say whatsoever the Father doeth, the Son does <em class= + "tei tei-emph"><span style="font-style: italic">other</span></em> + things like them, but the very same things. The Father made the + world, the Son made the world, the Holy Ghost made the world. If the + Father, Son <span class="tei tei-pb" id="page097">[pg + 097]</span><a name="Pg097" id="Pg097" class="tei tei-anchor"></a> and + Holy Ghost, are one, it follows that one and the same world was made + by the Father, through the Son, in the Holy Ghost. Thus it is the + very same thing that the Son doth. He adds <em class= + "tei tei-emph"><span style="font-style: italic">likewise</span></em>, + to prevent another error arising. For the body seems to do the same + things with the mind, but it does not do them in a like way, inasmuch + as the body is subject, the soul governing; the body visible, the + soul invisible. When a slave does a thing at the command of his + master, the same thing is done by both; but is it in a like way? Now + in the Father and Son there is not this difference; they do the same + things, and in a like way. Father and Son act with the same power; so + that the Son is equal to the Father.”</span> Since then the works of + the Son as God are the works of the Father, if they blamed the Son + for violating the Sabbath, they thereby blamed the Father also. And + it is of the Son <em class="tei tei-emph"><span style= + "font-style: italic">as God</span></em> there is question here; for + as man, or as God-man He could do many things <span class= + "tei tei-q">“of Himself,”</span> such as eating, walking on the + waters, &c., which, of course, the Father never did; and, + moreover, it would not be true to say that the Son as man does all + that the Father does.</p><a name="V_20" id="V_20" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">20. Pater enim diligit Filium, et + omnia demonstrat ei quae ipse facit: et maiora his demonstrabit + ei opera, ut vos miremini.</td> + + <td class="tei tei-cell">20. For the Father loveth the Son, and + showeth him all things which himself doth: and greater works + than these will he show him, that you may wonder.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">20. Here is given + the reason for the Son's identity of operation with the Father. + <span class="tei tei-hi"><span style="font-weight: 700">For the + Father loveth the Son</span></span>, and from all eternity + communicateth to Him the one Divine power and operation, whereby He + Himself doth all things; and that Divine power shall yet be + <em class="tei tei-emph"><span style= + "font-style: italic">manifested</span></em> by the Son in greater + works than the healing of the paralytic, that you may wonder.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">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 Son, as if the Son + proceeded from the Father through love, and therefore through the + Will. The common teaching of theologians is that the Son proceeds not + through the Divine will, but through the Divine intellect. See Perr. + De. Trin., § 401. Hence the meaning is not, that the Father loves the + Son, and <em class="tei tei-emph"><span style= + "font-style: italic">therefore</span></em> communicates His Divine + nature to Him. Toletus, however, 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 Son, since among men, those who love + share <span class="tei tei-pb" id="page098">[pg 098]</span><a name= + "Pg098" id="Pg098" class="tei tei-anchor"></a> their goods with each + other.<a id="noteref_49" name="noteref_49" href= + "#note_49"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">49</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">As already + indicated, the future, <span class="tei tei-q">“will show,”</span> is + used in this verse in reference to the <em class= + "tei tei-emph"><span style= + "font-style: italic">manifestation</span></em> in time of that power + which was given from eternity. <span class="tei tei-hi"><span style= + "font-weight: 700">That you may wonder.</span></span> Some take + <span class="tei tei-q">“that”</span> (ἵνα) here as introducing a + consequence; others, and rightly, in its usual sense as introducing a + purpose. The purpose of God was that they might wonder and + believe.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">21. Sicut enim Pater suscitat mortuos, + et vivificat: sic et Filius, quos vult, vivificat.</td> + + <td class="tei tei-cell">21. For as the Father raiseth up the + dead, and giveth life: so the Son also giveth life to whom he + will.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">21. The connection + here shows that the raising of the dead is one of the <span class= + "tei tei-q">“greater works”</span> just referred to, as is also the + judgment by Christ mentioned in the next verse. But who are the dead, + and what is the resurrection of which there is question?</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(<span class= + "tei tei-hi"><span style="font-style: italic">a</span></span>) Those + who were <em class="tei tei-emph"><span style= + "font-style: italic">corporally</span></em> dead like Lazarus, and + were raised by Christ, to the wonder of the Jews.<a id="noteref_50" + name="noteref_50" href="#note_50"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">50</span></span></a> For—(1) + This view suits the context. Christ had cured a paralytic; He now + promises greater miracles; hitherto he had only healed bodies that + were sick; now He would raise to life bodies that were dead. (2) In + verse 28 there is certainly question of a corporal resurrection; + therefore also here. (3) This raising of the dead was to excite the + wonder of the Jews; therefore there must be question of the raising + of the body, since a spiritual resurrection could not be known, and + hence could not be a matter of wonder.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(<span class= + "tei tei-hi"><span style="font-style: italic">b</span></span>) Those + <em class="tei tei-emph"><span style= + "font-style: italic">spiritually</span></em> dead, who were to be + raised through the preaching of Christ and His Apostles from the + death of sin to the life of grace. For—(1) It is more probable that + there is question of spiritual death and resurrection in verse 24; + therefore also in verse 21. (2) The words <span class= + "tei tei-q">“And now is”</span> of verse 25 point to a resurrection + then present, therefore to a <em class="tei tei-emph"><span style= + "font-style: italic">spiritual</span></em>. (3) This view suits the + context. The spiritual resurrection brought about by Christ, though + in itself invisible, produced in the world effects <em class= + "tei tei-emph"><span style="font-style: italic">more + wonderful</span></em> than the curing of the paralytic, and it is as + a proof that Christ can raise those spiritually dead, <span class= + "tei tei-pb" id="page099">[pg 099]</span><a name="Pg099" id="Pg099" + class="tei tei-anchor"></a> that He refers in verse 28 to the fact + that He will raise those corporally dead.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We prefer the + latter view; but whichever view we may hold, we must bear in mind + that the sense is not that the Father raises some, and the Son + others, from the dead. As God, Christ's will is <em class= + "tei tei-emph"><span style="font-style: italic">identical</span></em> + with the Father's, and what one does the other does. Christ then is + here said to raise <span class="tei tei-q">“whom He will”</span> in + order to show us His absolute equality with the Father.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">22. Neque enim Pater iudicat quemquam: + sed omne iudicium dedit Filio.</td> + + <td class="tei tei-cell">22. For neither doth the Father judge + any man: but hath given all judgment to the Son.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">22. Another + greater work than the curing of the paralytic is the judging of men. + Some think it is the judgment of discussion, the trial which awaits + all (Heb. ix. 27), that is referred to; others that (as in verses 24, + 29, and iii. 19) it is the judgment of condemnation passed upon the + reprobate, the Greek word which is used being generally (if not + always) used by St. John of the judgment of condemnation. When it is + said here that <span class="tei tei-hi"><span style= + "font-weight: 700">neither doth the Father judge any + man</span></span>, the meaning is that although the Father and the + Holy Ghost pass the same identical judgment as the Son, yet they do + not do this <em class="tei tei-emph"><span style= + "font-style: italic">visibly</span></em>, so as to be seen and heard + like the God-man Jesus Christ. This is particularly true in regard to + the judgment of the wicked; Christ alone, in His humanity, appears to + them; for as St. Augustine says: <span class="tei tei-q">“Si mali + Deum in propria natura viderent jam essent beati.”</span> The Father + gave all power to judge to Christ as God in the eternal generation, + to Christ as man at the incarnation; and it is as God and man that + Christ judges: as God authoritatively, and as man visibly.<a id= + "noteref_51" name="noteref_51" href="#note_51"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">51</span></span></a></p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">23. Ut omnes honorificent Filium, + sicut honorificant Patrem; qui non honorificat Filium, non + honorificat Patrem qui misit illum.</td> + + <td class="tei tei-cell">23. That all men may honour the Son, + as they honour the Father. He who honoureth not the Son, + honoureth not the Father who hath sent him.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">23. Here is + declared the end that God had in view in conferring the supreme + judiciary power upon the Son, namely, that men might honour Him + <em class="tei tei-emph"><span style= + "font-style: italic">equally</span></em> with the Father. He that + honoureth not the Son, <span class="tei tei-pb" id="page100">[pg + 100]</span><a name="Pg100" id="Pg100" class="tei tei-anchor"></a> + honoureth not the Father who sent Him in the Incarnation equal in all + things to Himself. In dishonouring Jesus Christ, the Jews were + dishonouring that Divine nature and majesty which is one with the + Father's, and they were, moreover, spurning the testimony which the + Father had already given to the Divinity of His Son, as well after + Christ's baptism (Matt. iii. 17), as in the miracles which He had + given Christ to perform (verse 36).</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">24. Amen, amen dico vobis, quia qui + verbum meum audit, et credit ei qui misit me, habet vitam + aeternam, et in iudicium non venit, sed transiit a morte in + vitam.</td> + + <td class="tei tei-cell">24. Amen, amen, I say unto you, that + he who heareth my word, and believeth him that sent me, hath + life everlasting; and cometh not into judgment but is passed + from death to life.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">24. We believe the + connection with the preceding to be this. In speaking of the end God + had in view in conferring the supreme judiciary power upon the + God-man, our Lord had noted parenthetically the effect of not + honouring the Son (verse 23); here He adds what the effect of + honouring Him is.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">Amen, amen.</span></span> + The repeated asseveration indicates the solemn importance of the + declaration about to be made, namely, that he who accepts the + teaching of Christ, and thereby the testimony of the Father + testifying to Christ as His Son, has eternal life. We take + <span class="tei tei-q">“death”</span> and <span class= + "tei tei-q">“life”</span> of this verse of the death of sin and the + life of grace, and understand <span class="tei tei-q">“has + passed”</span> in reference to the justification of the sinner. See 1 + John iii. 14, and what we have said on <a href="#I_12" class= + "tei tei-ref">i. 13</a>.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">25. Amen, amen dico vobis, quia venit + hora, et nunc est, quando mortui audient vocem Filii Dei: et + qui audierint, vivent.</td> + + <td class="tei tei-cell">25. Amen, amen, I say unto you, that + the hour cometh and now is, when the dead shall hear the voice + of the Son of God, and they that hear shall live.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">25. Having stated + parenthetically the effect of dishonouring and honouring Himself, + Christ returns to the proof of His divine power. There is the same + difference of opinion here regarding the life and death meant, as in + verse 21.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The words, + <span class="tei tei-hi"><span style="font-weight: 700">And now + is</span></span>, favour the view that there is question of a + spiritual resurrection that had already begun.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">And they that hear, shall + live.</span></span> These words, too, suggest that there is question + of a spiritual resurrection, a resurrection in which all those that + hear and believe are to share.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">26. Sicut enim Pater habet vitam in + semetipso: sic dedit et Filio habere vitam in semetipso:</td> + + <td class="tei tei-cell">26. For as the Father hath life in + himself; so he hath given to the Son also to have life in + himself:</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">26. For the Son is + essential <span class="tei tei-pb" id="page101">[pg + 101]</span><a name="Pg101" id="Pg101" class="tei tei-anchor"></a> + Life like the Father, and being in Himself the source of life can + therefore impart it to others.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">27. Et potestatem dedit ei iudicium + facere, quia Filius hominis est.</td> + + <td class="tei tei-cell">27. And he hath given him power to do + judgment, because he is the son of man.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">27. The meaning + is, that as it was ordained from all eternity, that the Second Person + of the Blessed Trinity should become man, so it was ordained that He, + as God-man should judge all men without exception in the general + judgment, and all who die after the incarnation, in the particular + judgment.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">28. Nolite mirari hoc, quia venit hora + in qua omnes qui in monumentis sunt, audient vocem Filii + Dei:</td> + + <td class="tei tei-cell">28. Wonder not at this, for the hour + cometh wherein all that are in the graves shall hear the voice + of the Son of God.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">28. <span class= + "tei tei-hi"><span style="font-weight: 700">This</span></span> at + which they are not to wonder, is His power of raising the dead, + <span class="tei tei-hi"><span style= + "font-style: italic">i.e.</span></span>, the few whom He raised + corporally during His public life, or, as we prefer, the many whom He + raised spiritually; and His power of judging.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">For the hour cometh + wherein all that are in the graves shall hear the voice of the Son of + God.</span></span> It is admitted by all that the reference in these + words is to the general resurrection, and the Jews are told not to be + surprised at the spiritual resurrection, inasmuch as the resurrection + of all flesh shall come to pass at the word of the same Son of God. + The words of this verse imply that the spiritual resurrection excites + less wonder than the corporal; and this indeed is true, for though + the spiritual resurrection is, in fact, the greater miracle, and in + itself more wonderful, yet it is not sensible, and cannot excite our + wonder so much as the raising of even one dead body to life.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">29. Et procedent qui bona fecerunt, in + resurrectionem vitae: qui vero mala egerunt, in resurrectionem + iudicii.</td> + + <td class="tei tei-cell">29. And they that have done good + things, shall come forth unto the resurrection of life; but + they that have done evil, unto the resurrection of + judgment.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">29. This verse + affords a clear proof that we are not justified by faith alone, but + that according to our works we shall be rewarded or condemned.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">30. Non possum ego a meipso facere + quidquam. Sicut audio, iudico: et iudicium meum iustum est, + quia non quaero voluntatem meam, sed voluntatem eius qui misit + me.</td> + + <td class="tei tei-cell">30. I cannot of myself do anything. As + I hear, so I judge: and my judgment is just: because I seek not + my own will, but the will of him that sent me.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">30. What Christ + said in verse <span class="tei tei-pb" id="page102">[pg + 102]</span><a name="Pg102" id="Pg102" class="tei tei-anchor"></a> 19 + of every operation of His, He now repeats and applies in particular + to this judgment. Since He judges as God-man, the words <span class= + "tei tei-q">“As I hear,”</span> probably refer both to His Divine + nature, which, like His judgment was identical with that of the + Father, and to His human nature, in which, on account of the + plenitude of grace within Him, He can think or will nothing contrary + to the Father.<a id="noteref_52" name="noteref_52" href= + "#note_52"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">52</span></span></a></p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">31. Si ego testimonium perhibeo de + meipso, testimonium meum non est verum.</td> + + <td class="tei tei-cell">31. If I bear witness of myself, my + witness is not true.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">31. From verse 19 + Christ has borne witness to Himself, to His Divine power and equality + with the Father, and now He says that if He were <em class= + "tei tei-emph"><span style="font-style: italic">alone</span></em> in + bearing such witness of Himself, His witness would not be such as men + would be bound to receive. Of course, even though a man were alone + and unsupported in testifying regarding himself, still it is plain + his witness <em class="tei tei-emph"><span style= + "font-style: italic">might be true</span></em>; but it would not be + trustworthy, such as ought to be received, because it <em class= + "tei tei-emph"><span style="font-style: italic">might be + false</span></em>, and would be reasonably suspected. No doubt, + Christ's testimony of Himself though unsupported would be more than + enough to those who believed in His Divinity; but He is here + addressing those who had no such belief. Comp. viii. 14-16.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">32. Alius est qui testimonium perhibet + de me: et scio quia verum est testimonium quod perhibet de + me.</td> + + <td class="tei tei-cell">32. There is another that beareth + witness of me: and I know that the witness which he witnesseth + of me is true.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">32. Christ's + witness of Himself is supported by that of the <em class= + "tei tei-emph"><span style="font-style: italic">Father</span></em> + (some think, by that of the Baptist), to which He can confidently + appeal. But before mentioning how the Father's testimony is given, He + turns aside for a moment to appeal to the Baptist's testimony.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">33. Vos misistis ad Ioannem: et + testimonium perhibuit veritati.</td> + + <td class="tei tei-cell">33. You sent to John; and he gave + testimony to the truth.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">34. Ego autem non ab homine + testimonium accipio: sed haec dico ut vos salvi sitis.</td> + + <td class="tei tei-cell">34. But I receive not testimony from + man: but I say these things that you may be saved.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">34. He now tells + them that He has invoked the testimony of the Baptist, not that He + needs any testimony of <span class="tei tei-pb" id="page103">[pg + 103]</span><a name="Pg103" id="Pg103" class="tei tei-anchor"></a> + men, but in the hope that they, who had regarded the Baptist as a + prophet, might perchance accept his testimony to Christ.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">35. Ille erat lucerna ardens, et + lucens: Vos autem voluistis ad horam exultare in luce + eius.</td> + + <td class="tei tei-cell">35. He was a burning and a shining + light. And you were willing for a time to rejoice in his + light.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">35. The Greek is: + <span class="tei tei-hi"><span style="font-style: italic">He was the + lamp that burneth and shineth</span></span>. From the use of the word + <em class="tei tei-emph"><span style= + "font-style: italic">was</span></em> here, it is fairly concluded + that the Baptist had been already put to death by Herod Antipas (Mark + vi. 17-28). The Baptist was a bright <em class= + "tei tei-emph"><span style="font-style: italic">lamp</span></em> + λύχνος of truth, but not <em class="tei tei-emph"><span style= + "font-style: italic">the light</span></em> (τὸ φῶς i. 8, 9), which + was Christ Himself.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">36. Ego autem habeo testimonium maius + Ioanne. Opera enim quae dedit mihi Pater ut perficiam ea, ipsa + opera quae ego facio, testimonium perhibent de me, quia Pater + misit me:</td> + + <td class="tei tei-cell">36. But I have a greater testimony + than that of John. For the works which the Father hath given me + to perfect: the works themselves, which I do, give testimony of + me, that the Father hath sent me.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">36. A third + testimony is now invoked in the miracles which the Father gave Christ + to perform. See x. <a href="#X_37" class="tei tei-ref">37</a>, + <a href="#X_37" class="tei tei-ref">38</a>, and what was said above + on <a href="#III_2" class="tei tei-ref">iii. 2</a>.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">37. Et qui misit me Pater, ipse + testimonium perhibuit de me: neque vocem eius unquam audistis, + neque speciem eius vidistis:</td> + + <td class="tei tei-cell">37. And the Father himself who hath + sent me, hath given testimony of me: neither have you heard his + voice at any time, nor seen his shape.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">38. Et verbum eius non habetis in + vobis manens: quia quem misit ille, huic vos non creditis.</td> + + <td class="tei tei-cell">38. And you have not his word abiding + in you: for whom he hath sent, him you believe not.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">37, 38. Besides + the indirect testimony of the Father through Christ's miracles, + another testimony of His is now appealed to. Some understand this of + the testimony of the Father on the occasion of Christ's baptism, + (Matt. iii. 17). So Chrys., A Lap., M'Ev. But if there were reference + to that past and definite occasion, the Greek <span class= + "tei tei-pb" id="page104">[pg 104]</span><a name="Pg104" id="Pg104" + class="tei tei-anchor"></a> aorist, not the perfect, would be used. + Others, as Mald., connect this verse closely with the preceding, and + hold the reference is still to the Father's testimony given through + Christ's miracles. But the form of words: <span class= + "tei tei-q">“And the Father Himself, who hath sent Me, hath given + testimony of Me,”</span> seems to add another distinct testimony to + those already mentioned. Others, therefore, hold that the reference + is to the Father's testimony conveyed through the oracles of the + prophets. So St. Cyril, Theoph., Euthy., Kuin., Corl.; and this + opinion seems to be the correct one.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">About the meaning + and connection of the words which follow in this verse and the next, + there is a great variety of view.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(1) Some thus: But + you have never listened to His voice speaking to you through the + Sacred Scriptures, nor recognised Him as speaking in them, nor do you + believe in His inspired word; and the reason of this is, because you + do not believe in Me whom He has sent. (Patriz.)</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(2) Others thus: + But though the Father has testified of Me, <span class= + "tei tei-q">“neither have you heard His voice ... abiding in + you;”</span> <span class="tei tei-hi"><span style= + "font-style: italic">i.e.</span></span>, you have been excluded from + familiarity with Him, and from belief in His testimony, because you + refuse to believe in Me. (Hengstenberg.)</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(3) Others take + the words to refer to the covenant entered into by God with the Jews + (Deut. xviii. 15-19), that He should terrify them no more by His + awful presence, as when He gave the law on Sinai (Exod. xx. 19-21), + but should speak to them through a prophet. Hence Christ's words + signify: The Father has borne testimony of Me, nor has He broken His + word to you, that you should hear and see no more the terrifying + sounds and sights of Sinai; and yet you refuse to keep your part of + the compact (<span class="tei tei-q">“you have not His word abiding + in you”</span>), inasmuch as you refuse to believe in Me, the Prophet + whom He promised. (Tolet., Beel.)</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(4) Others again + thus: The Father has borne unquestionable testimony of Me, though + not, I admit, in such a manner as that He could be seen, or His voice + heard by you. But that testimony you accept not (you have not His + word abiding in you), as is plain from the fact that you refuse to + believe in Me. See the note to A Lap., in Migne's Ed., which agrees + with Kuinoel.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Whatever view be + adopted, <span class="tei tei-pb" id="page105">[pg + 105]</span><a name="Pg105" id="Pg105" class="tei tei-anchor"></a> we + understand the testimony referred to in verse 37, to be that which is + explicitly mentioned in verse 39; viz., the testimony of God given + through the Scriptures in the writings of Moses and the + prophets.<a id="noteref_53" name="noteref_53" href= + "#note_53"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">53</span></span></a></p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">39. Scrutamini scripturas, quia vos + putatis in ipsis vitam aeternam habere: et illae sunt, quae + testimonium perhibent de me:</td> + + <td class="tei tei-cell">39. Search the scriptures, for you + think in them to have life everlasting; and the same are they + that give testimony of me:</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">39. Here our Lord + distinctly mentions the testimony to which He had already alluded + (verse 37). <span class="tei tei-hi"><span style= + "font-weight: 700">Search the Scriptures</span></span>, or rather, + <span class="tei tei-hi"><span style="font-weight: 700">Ye search the + Scriptures</span></span>. 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 imperative. But the context, in which all the verbs + are in the indicative, and the course of the argument, render it much + more probable that the form is to be understood as an indicative. So, + too, all the best modern commentators, even among the Protestants; + <span class="tei tei-hi"><span style= + "font-style: italic">e.g.</span></span>, Kuin., Alf., Bloomf., + Westc., and the Revised Version, which renders: <span class= + "tei tei-q">“Ye search the Scriptures.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">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 <em class= + "tei tei-emph"><span style= + "font-style: italic">indiscriminate</span></em> reading of the Bible + by all the faithful. A few words will suffice. (1) It is much more + probable that the words do not contain a precept, but merely state a + fact. (2) Even if they did contain a precept, they are addressed very + probably only to the Jewish <em class="tei tei-emph"><span style= + "font-style: italic">teachers</span></em> (see verse <a href="#V_44" + class="tei tei-ref">44</a>). (3) Even if we admitted that the words + contain a precept, and are addressed to all the Jews, still it would + not follow that all the faithful now are bound to read the Bible, nor + that the Church may not sometimes, for grave reasons restrict the + liberty to read it. For we must bear in mind that our Lord is here + referring to the Sacred Scriptures in connection with one particular + point, namely, the fulfilment of prophecy in Himself. Even if the + Jews were authorized or commanded to read the Sacred Scriptures in + regard to a particular question, 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 <span class= + "tei tei-pb" id="page106">[pg 106]</span><a name="Pg106" id="Pg106" + class="tei tei-anchor"></a> all questions of faith and morals.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Catholic + Church freely admits, of course, and insists that the reading of the + Bible is in itself good and useful; but since the Bible contains + <span class="tei tei-q">“certain things hard to be understood, which + the unlearned and unstable wrest ... to their own destruction”</span> + (2 Pet. iii. 16), hence she knows it is possible that, like all God's + best gifts, the Bible may in certain circumstances be abused.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">40. Et non vultis venire ad me ut + vitam habeatis.</td> + + <td class="tei tei-cell">40. And you will not come to me that + you may have life.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">40. <span class= + "tei tei-hi"><span style="font-weight: 700">And</span></span> is + equivalent to <span class="tei tei-q">“and yet.”</span></p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">41. Claritatem ab hominibus non + accipio.</td> + + <td class="tei tei-cell">41. I receive not glory from men.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">41. Not through a + desire to gain glory from them has He borne the preceding testimony + to Himself. This is said parenthetically, and the next verse is to be + connected with verse 40.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">42. Sed cognovi vos, quia dilectionem + Dei non habetis in vobis.</td> + + <td class="tei tei-cell">42. But I know you, that you have not + the love of God in you.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">42. <span class= + "tei tei-hi"><span style="font-weight: 700">But I know you, + that</span></span> &c. Their unbelief in Christ was due to the + fact that they did not love God. Had they loved God, they would have + corresponded with grace, and recognised the Messias whom God had + sent.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">43. Ego veni in nomine Patris mei, et + non accipitis me: si alius venerit in nomine suo, illum + accipietis.</td> + + <td class="tei tei-cell">43. I am come in the name of my + Father, and you receive me not: if another shall come in his + own name, him you will receive.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">43. The sense is: + I am come in the name, and with the power of My Father manifested in + My works. If another come to you, and without giving any evidence + that He is from God, say that he is the Messias, you will believe + him, and believe in him. We know that this actually happened. Many + false Christs arose before the destruction of Jerusalem (70 + <span class="tei tei-hi"><span style= + "font-variant: small-caps">a.d.</span></span>); and obtained a + following among the people. A person named Barchochebas was the most + successful of those impostors.</p><a name="V_44" id="V_44" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">44. Quomodo vos potestis credere, qui + gloriam ab invicem accipitis: et gloriam, quae a solo Deo est, + non quaeritis?</td> + + <td class="tei tei-cell">44. How can you believe, who receive + glory one from another: and the glory which is from God alone, + you do not seek?</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">44. Another cause + of their unbelief is their empty vanity <span class="tei tei-pb" id= + "page107">[pg 107]</span><a name="Pg107" id="Pg107" class= + "tei tei-anchor"></a> which sought, and was satisfied with, the + praise of men.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">45. Nolite putare quia ego accusaturus + sim vos apud Patrem: est qui accusat vos Moyses, in quo vos + speratis.</td> + + <td class="tei tei-cell">45. Think not that I will accuse you + to the Father. There is one that accuseth you, Moses, in whom + you trust.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">45. It will not be + necessary for Christ to accuse them before God, because Moses, their + own great prophet, will accuse them.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">46. Si enim crederetis Moysi, + crederetis forsitan et mihi: de me enim ille scripsit.</td> + + <td class="tei tei-cell">46. For if you did believe Moses, you + would perhaps believe me also. For he wrote of me.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">46. <span class= + "tei tei-hi"><span style="font-weight: 700">You would + perhaps.</span></span> See above on <a href="#IV_10" class= + "tei tei-ref">iv. 10</a>.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">47. Si autem illius litteris non + creditis, quomodo verbis meis credetis?</td> + + <td class="tei tei-cell">47. But if you do not believe his + writings: how will you believe my words?</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">47. This is said + because Moses far surpassed Him in their estimation; and with the + telling thought, that their own Scriptures, even Moses himself, + pointed Him out as their Messias, this weighty discourse ends.</p> + </div><span class="tei tei-pb" id="page108">[pg 108]</span><a name= + "Pg108" id="Pg108" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"> + <a name="toc37" id="toc37"></a> <a name="pdf38" id="pdf38"></a> + + <h1 class="tei tei-head" style= + "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"> + <span style="font-size: 173%">Chapter VI.</span></h1> + + <div class="block tei tei-quote" style= + "margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">1-13.</span> <span class="tei tei-hi"><span style= + "font-size: 90%; font-weight: 700">Christ crosses with His disciples + to the eastern shore of the sea of Galilee, where He miraculously + feeds a multitude with five loaves and two fishes.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">14-15.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">The + multitude, moved by the miracle, wish to make Him King, but He + withdraws.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">16-21.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">On the + night of that same day, as the disciples are crossing to the + western side of the lake, a storm rises, and He comes to them, + walking upon the waters.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">22-25.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">The + following day the multitude also cross to the western side of the + lake, enter Capharnaum, and find Him there before + them.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">26-59.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">Christ's + discourse to the multitude, in which He promises the Blessed + Eucharist.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">60.</span> <span class="tei tei-hi"><span style= + "font-size: 90%; font-weight: 700">The place where the discourse + was delivered.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">61-67.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">Effect + of the discourse—murmuring of many of the disciples; His + explanation, and their departure from Him.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">68-70.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">St. + Peter's noble confession in reply to a question of + Christ.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">71-72.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">Christ + refers to the wickedness of one of the Apostles, and the Evangelist + states to whom He refers.</span></span></p> + </div><a name="VI_1" id="VI_1" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">1. Post haec abiit Iesus trans mare + Galilaeae, quod est Tiberiadis:</td> + + <td class="tei tei-cell">1. After these things, Jesus went over + the sea of Galilee, which is that of Tiberias:</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">1. 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 preceding. If that was the Feast of + Pasch, almost a year has elapsed, for we are told here, in verse 4, + that the pasch is again at hand. If that was the Feast of Lots, and + this the Pasch following, then the interval to be admitted + <span class="tei tei-pb" id="page109">[pg 109]</span><a name="Pg109" + id="Pg109" class="tei tei-anchor"></a> is much less, only a month. + Those who, like us, admit the longer interval say that St. John here + passes over the events of that year, because they were already + related by the Synoptic Evangelists.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In the last + chapter we left Jesus at Jerusalem in Judea, the southern province of + Palestine, and now, soon after the death of the Baptist (Matt. xiv. + 3, Mark vi. 17, Luke iii. 20) and the return of the Apostles from + their first mission (Mark vi. 30; Luke ix. 10), we find Him in the + northern province, by the shores of the Sea of Galilee. This sea or + lake (the Jews called every large body of water a sea), which lay to + the east of the province of Galilee, was called also the Sea of + Tiberias, because of the town built by Herod Antipas, on its western + shore, and named after the Roman Emperor Tiberius. It was also called + sometimes the Lake of Gennesareth, from the fertile plain of that + name on its N.W. shore. It is almost heart-shaped, with the narrow + end towards the south, and its extent at present is 12-½ miles from + north to south, by 8 miles at its widest part east to west. (Smith's + <span class="tei tei-hi"><span style="font-style: italic">B. + D.</span></span>, 2nd Ed.)</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">2. Et sequebatur eum multitudo magna, + quia videbant signa quae faciebat super his qui + infirmabantur.</td> + + <td class="tei tei-cell">2. And a great multitude followed him, + because they saw the miracles which he did on them that were + diseased.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">2. Jesus, + accompanied by His disciples, having crossed the lake, a great + multitude follows Him. Comparing the Synoptic Evangelists (Matt. xiv. + 13, and foll.; Mark vi. 32, and foll.; Luke ix. 10, and foll.), we + find that the desert near Bethsaida (Julias) on the north-eastern + side of the lake was the place to which Jesus repaired (Luke); that + the multitude followed by land (πέζη = on foot, Matt., Mark); that + they arrived before Him (Mark), and that He taught them for a + considerable time.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">3. Subiit ergo in montem Iesus: et ibi + sedebat cum discipulis suis.</td> + + <td class="tei tei-cell">3. Jesus went therefore up into a + mountain, and there he sat with his disciples.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">3. <span class= + "tei tei-hi"><span style="font-weight: 700">Jesus therefore went up + into a mountain</span></span> (Gr., <em class= + "tei tei-emph"><span style="font-style: italic">the</span></em> + mountain); <span class="tei tei-hi"><span style= + "font-style: italic">i.e.</span></span>, the well-known mountain + range on that side of the lake. See too in verse <a href="#VI_15" + class="tei tei-ref">15</a>.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">4. Erat autem proximum pascha, dies + festus Iudaeorum.</td> + + <td class="tei tei-cell">4. Now the Pasch, the festival day of + the Jews, was near at hand.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">4. In the view we + follow this was the third Pasch of our Lord's public life.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">5. Cum sublevasset ergo oculos Iesus, + et vidisset quia multitudo maxima venit ad eum, dixit ad + Philippum: Unde ememus panes, ut manducent hi?</td> + + <td class="tei tei-cell">5. When Jesus therefore had lifted up + his eyes, and seen that a very great multitude cometh to him, + he said to Philip: Whence shall we buy bread that these may + eat?</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">5. In the Synoptic + Evangelists the disciples are <span class="tei tei-pb" id= + "page110">[pg 110]</span><a name="Pg110" id="Pg110" class= + "tei tei-anchor"></a> represented as asking our Lord to dismiss the + multitude, that they may go and procure food. We may reconcile with + St. John's account thus. They make a suggestion, as in the Synoptic + Evangelists. He then turns to Philip, as in St. John.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">6. Hoc autem dicebat tentans eum: ipse + enim sciebat quid esset facturus.</td> + + <td class="tei tei-cell">6. And this he said to try him: for he + himself knew what he would do.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">6. <span class= + "tei tei-hi"><span style="font-weight: 700">To try him.</span></span> + <span class="tei tei-q">“One kind of temptation leads to sin, with + which God never tempts anyone; and there is another kind by which + faith is tried. In this sense it is said that Christ proved His + disciples. This is not meant to imply that He did not know what + Philip would say, but is an accommodation to man's way of speaking. + For as the expression: <span class="tei tei-hi"><span style= + "font-style: italic">Who searcheth the hearts of men</span></span>, + does not mean the searching of ignorance, but of absolute knowledge; + so here, when it is said that our Lord proved Philip, we must + understand that He knew him perfectly, but that He tried him in order + to confirm his faith. The Evangelist himself guards against the + mistake which this imperfect mode of speaking might occasion, by + adding <span class="tei tei-hi"><span style="font-style: italic">For + He Himself knew what He would do</span></span>”</span> (St. + Aug.).</p><a name="VI_7" id="VI_7" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">7. Respondit ei Philippus: Ducentorum + denariorum panes non sufficiunt eis, ut unusquisque modicum + quid accipiat.</td> + + <td class="tei tei-cell">7. Philip answered him: Two hundred + pennyworth of bread is not sufficient for them, that every one + may take a little.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">7. The denarius + was a Roman silver coin, whose value differed at different times. + From the year 217 <span class="tei tei-hi"><span style= + "font-variant: small-caps">b.c.</span></span> till the reign of + Augustus (30 <span class="tei tei-hi"><span style= + "font-variant: small-caps">b.c.</span></span> to 14 <span class= + "tei tei-hi"><span style= + "font-variant: small-caps">a.d.</span></span>) it was worth + 8-½<span class="tei tei-hi"><span style= + "font-style: italic">d.</span></span>; afterwards, and, therefore, in + the time of Christ, it was worth about 7-½<span class= + "tei tei-hi"><span style="font-style: italic">d.</span></span> See + Smith's <span class="tei tei-hi"><span style= + "font-style: italic">Lat. Dict. Calendarium</span></span>, Tables + viii. and ix. Two hundred denarii, then would be equal to about £6 + 5<span class="tei tei-hi"><span style= + "font-style: italic">s.</span></span>, and yet what bread this would + <span class="tei tei-pb" id="page111">[pg 111]</span><a name="Pg111" + id="Pg111" class="tei tei-anchor"></a> purchase would not suffice to + give even a little to each, so great was the multitude.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">8. Dicit ei unus ex discipulis eius, + Andreas frater Simonis Petri.</td> + + <td class="tei tei-cell">8. One of his disciples, Andrew, the + brother of Simon Peter, saith to him:</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">9. Est puer unus hic, qui habet + quinque panes hordeaceos, et duos pisces: sed haec quid sunt + inter tantos?</td> + + <td class="tei tei-cell">9. There is a boy here that hath five + barley loaves and two fishes: but what are these among so + many?</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">10. Dixit ergo Iesus: Facite homines + discumbere. Erat autem foenum multum in loco. Discubuerunt ergo + viri, numero quasi quinque millia.</td> + + <td class="tei tei-cell">10. Then Jesus said: Make the men sit + down. Now there was much grass in the place. The men therefore + sat down in number about five thousand.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">10. Christ tells + the disciples to bid the multitude be seated <span class= + "tei tei-q">“on the green grass”</span> (Mark vi. 39); and about + 5,000 men (<span class="tei tei-q">“not reckoning women and + children,”</span> Matt. xiv. 21) sat down in companies <span class= + "tei tei-q">“by hundreds and by fifties”</span> (Mark vi. 40).</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">11. Accepit ergo Iesus panes: et cum + gratias egisset, distribuit discumbentibus: similiter et ex + piscibus quantum volebant.</td> + + <td class="tei tei-cell">11. And Jesus took the loaves: and + when he had given thanks, he distributed to them that were set + down. In like manner also of the fishes as much as they + would.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">11. Having + returned thanks for all the benefits of God, and particularly for + that which He was now about to bestow, Christ took and blessed the + loaves and fishes, and through His disciples distributed them to the + multitude (Matt., Mark, Luke). It is not said at what precise time + the loaves were multiplied or enlarged, whether in the hands of + Christ, or of the disciples. It may be, as Mald. supposes, that the + increase began in our Lord's hands, and continued as far as necessary + during the distribution by the disciples. That it at least began in + our Lord's hands, we think extremely probable, for thus He was more + clearly shown to be the author of the miracle.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">12. Ut autem impleti sunt, dixit + discipulis suis: Colligite quae superaverunt fragmenta, ne + pereant.</td> + + <td class="tei tei-cell">12. And when they were filled, he said + to his disciples: Gather up the fragments that remain, lest + they be lost.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">12. The disciples + are told to gather up the fragments—(1) to teach us not to neglect + the gifts of God; (2) that the fragments might serve as a proof and a + memorial of the miracle which had been wrought.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">13. Collegerunt ergo, et impleverunt + duodecim cophinos fragmentorum ex quinque panibus hordeaceis, + quae superfuerunt his qui manducaverant.</td> + + <td class="tei tei-cell">13. They gathered up therefore, and + filled twelve baskets with the fragments of the five barley + loaves, which remained over and above to them that had + eaten.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">13. <span class= + "tei tei-q">“Observe how the four Evangelists use the word κοφίνους, + <span class="tei tei-hi"><span style= + "font-style: italic">baskets</span></span>, in narrating this + <span class="tei tei-pb" id="page112">[pg 112]</span><a name="Pg112" + id="Pg112" class="tei tei-anchor"></a> miracle, thus distinguishing + it from a like one recorded elsewhere by Matthew and Mark, in which + there were seven loaves, and 4,000 men, and seven <em class= + "tei tei-emph"><span style="font-style: italic">panniers</span></em> + (σπυρίδας) of fragments. It is difficult perhaps to point out + distinctly how σπυρίς differed from κόφινος, but certain it is that + they did differ, else they would never have been so nicely + discriminated by the sacred writers in every instance”</span> + (M'Carthy: Gosp. of the Sundays, fourth Sunday of Lent).<a id= + "noteref_54" name="noteref_54" href="#note_54"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">54</span></span></a></p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">14. Illi ergo homines cum vidissent + quod Iesus fecerat signum, dicebant: Quia hic est vere + propheta, qui venturus est in mundum.</td> + + <td class="tei tei-cell">14. Now these men, when they had seen + what a miracle Jesus had done, said: This is of a truth the + prophet that is to come into the world.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">14. <span class= + "tei tei-hi"><span style="font-weight: 700">The + prophet</span></span>, the Messiah, for whom their fathers and they + had yearned so long (Luke vii. 19).</p><a name="VI_15" id="VI_15" + class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">15. Iesus ergo cum cognovisset, quia + venturi essent ut raperent eum, et facerent eum regem, fugit + iterum in montem ipse solus.</td> + + <td class="tei tei-cell">15. Jesus therefore when he knew that + they would come to take him by force and make him king, fled + again into the mountain himself alone.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">15. Jesus, knowing + their thoughts and intentions, withdrew to <em class= + "tei tei-emph"><span style="font-style: italic">the</span></em> + mountain, where He had already been earlier in the day (verse 3). And + He withdrew all alone, a circumstance which makes it extremely + probable that He rendered Himself invisible, else some of the crowd + would have followed.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It may seem + strange at first sight, how differently Christ treats the Jews, on + their recognising Him as the Messias, from the way He treated the + Samaritans in similar circumstances (iv. 42, 43). And yet His action + in the two cases is intelligible enough. The Jews looked for a + Messias who would improve their external condition, free them from + subjection to any foreign power, and set them up as a powerful + nation. But the Samaritans <span class="tei tei-pb" id="page113">[pg + 113]</span><a name="Pg113" id="Pg113" class="tei tei-anchor"></a> + could have, and had, no such hope from the advent of a Jewish + Messias. With the Jews, as we see in the present instance, the + intention was to declare the Messias their King, and thus to throw + off their allegiance to Rome. The consequence, of course, would have + been great political excitement and rebellion, ending, doubtless, in + the triumph of the Roman arms. But no matter what the success of such + a rebellion, it would have prejudiced the Roman world against the + teachings of Christ, and rendered more difficult the recognition of + the spiritual character of Christ's kingdom.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">16. Ut autem sero factum est + descenderunt discipuli eius ad mare.</td> + + <td class="tei tei-cell">16. And when evening was come, his + disciples went down to the sea.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">17. Et cum ascendissent navim, + venerunt trans mare in Capharnaum: et tenebrae iam factae + erant: et non venerat ad eos Iesus.</td> + + <td class="tei tei-cell">17. And when they had gone up into a + ship, they went over the sea to Capharnaum: and it was now + dark, and Jesus was not come unto them.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">17. <span class= + "tei tei-hi"><span style="font-weight: 700">They went over the + sea.</span></span> Rather, <span class="tei tei-hi"><span style= + "font-weight: 700">they were going</span></span>. From St. Matthew we + learn that Christ had told the disciples immediately after the + miracle, to go before Him across the lake, whilst He dismissed the + crowd. St. Mark adds that they were told to cross to Bethsaida; + <span class="tei tei-hi"><span style= + "font-style: italic">i.e.</span></span>, to the town of this name, + which was near Capharnaum. See above, <a href="#I_44" class= + "tei tei-ref">i. 44</a>. The direction of the wind or some other + motive may have induced them to go towards Capharnaum, as St. John + here tells us they did.</p><a name="VI_18" id="VI_18" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">18. Mare autem, vento magno flante, + exurgebat.</td> + + <td class="tei tei-cell">18. And the sea arose by reason of a + great wind that blew.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">19. Cum remigassent ergo quasi stadia + viginti quinque aut triginta, vident Iesum ambulantem supra + mare, et proximum navi fieri, et timuerunt.</td> + + <td class="tei tei-cell">19. When they had rowed therefore + about five and twenty or thirty furlongs, they see Jesus + walking upon the sea, and drawing nigh to the ship, and they + were afraid.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">19. The stadium, a + Greek measure, was nearly equal to an English furlong, so that the + distance here indicated was, at the least, almost three miles. The + exact length of the stadium was 625 feet, that <span class= + "tei tei-pb" id="page114">[pg 114]</span><a name="Pg114" id="Pg114" + class="tei tei-anchor"></a> of the English furlong is 660 feet.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">20. Ille autem dicit eis: Ego sum, + nolite timere.</td> + + <td class="tei tei-cell">20. But he saith to them: It is I: be + not afraid.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">21. Voluerunt ergo accipere eum in + navim: et statim navis fuit ad terram, in quam ibant.</td> + + <td class="tei tei-cell">21. They were willing therefore to + take him into the ship: and presently the ship was at the land, + to which they were going.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">21. <span class= + "tei tei-hi"><span style="font-weight: 700">They were willing + therefore to take him into the ship.</span></span> ἤθελον here is + equivalent to an adverb (Kuin.), and the sense is: <span class= + "tei tei-q">“They gladly took Him into the ship”</span> (boat), as + St. Mark indeed tells us they did (Mark vi. 51). Or, if, with Winer, + <span class="tei tei-hi"><span style="font-style: italic">Gr. + Gram.</span></span>, p. 586, it be admitted that θέλω never has an + adverbial force, except in the participle, then we would explain that + though at first afraid (verse 19), they were afterwards willing to + take Him into the ship, and took Him in.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">22. Altera die, turba quae stabat + trans mare, vidit quia navicula alia non erat ibi nisi una, et + quia non introisset cum discipulis suis Iesus in navim, sed + soli discipuli eius abiissent:</td> + + <td class="tei tei-cell">22. The next day, the multitude that + stood on the other side of the sea, saw that there was no other + ship there but one, and that Jesus had not entered into the + ship with his disciples, but that his disciples were gone away + alone.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">23. Aliae vero supervenerunt naves a + Tiberiade, iuxta locum ubi manducaverant panem, gratias agente + Domino.</td> + + <td class="tei tei-cell">23. But other ships came in from + Tiberias, nigh unto the place where they had eaten the bread, + the Lord giving thanks.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">24. Cum ergo vidisset turba quia Iesus + non esset ibi, neque discipuli eius, ascenderunt in naviculas, + et venerunt Capharnaum quaerentes Iesum.</td> + + <td class="tei tei-cell">24. When therefore the multitude saw + that Jesus was not there, nor his disciples, they took + shipping, and came to Capharnaum seeking for Jesus.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">22-24. On the + following day, the crowd on the eastern shore seek for Jesus (verse + 24), thinking Him to be still on that side of the lake, inasmuch as + He had not left by the only boat that was there on the preceding + evening (verse 22). Not finding Him, they take boats which had just + arrived on the eastern shore, and cross to the western shore to seek + Jesus in Capharnaum, where He usually abode at this + time.</p><span class="tei tei-pb" id="page115">[pg + 115]</span><a name="Pg115" id="Pg115" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">25. Et cum invenissent eum trans mare, + dixerunt ei: Rabbi, quando huc venisti?</td> + + <td class="tei tei-cell">25. And when they had found him on the + other side of the sea, they said to him: Rabbi, when camest + thou hither?</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">25. When they + found Jesus, they asked Him when He had come to Capharnaum, being + equally anxious, no doubt, to know <em class= + "tei tei-emph"><span style="font-style: italic">how</span></em> He + had come.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">26. Respondit eis Iesus, et dixit: + Amen, amen dico vobis: quaeritis me, non quia vidistis signa, + sed quia manducastis ex panibus, et saturati estis.</td> + + <td class="tei tei-cell">26. Jesus answered them and said: + Amen, amen, I say to you, you seek me, not because you have + seen miracles, but because you did eat of the loaves, and were + filled.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">26. Without + answering their question, 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 them. But + first He tells them that they followed Him, not because they had + realized the spiritual significance of His miracles, and believed Him + to be God, but merely, He implies, because they hoped for a gross + material satisfaction, such as they had experienced the preceding + day. The Greek word, rendered: <em class="tei tei-emph"><span style= + "font-style: italic">and were filled</span></em>, means literally; + were satisfied with food, as animals with fodder.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Having thus made + known to them, that He knew their motive in following Him, He goes on + to tell them to labour not, that is to say, not so much, for the food + that perisheth as for that which endureth unto eternal life. This + food enduring unto eternal life (verse 27) we understand to be the + Blessed Eucharist.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But before giving + our reasons for holding that reference to the Blessed Eucharist + begins here, and not merely at verses 48, 51, or 52, it is desirable + to indicate the Protestant interpretations of this discourse of our + Lord, and prove that they are untenable.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Most Protestants + deny that there is any reference to the Blessed Eucharist in this + chapter; they hold that it refers merely to the reception of Christ + through faith; and through faith especially in the atoning efficacy + of His passion and death. It is of this faith in His passion that + they interpret the words: <span class="tei tei-q">“Except you eat the + flesh of the Son of Man, and drink His blood, you shall not have life + in you,”</span> (verse 54). Indeed they are logically constrained + either to deny that there is reference here to the sacrament of the + Eucharist, or else to abandon their teaching regarding the nature and + efficacy of the sacraments. On the one hand, if they admit reference + to the Eucharist, they see the difficulty of denying the real and + substantial presence of Christ in the sacrament; on the other hand, + holding, as they do, that the few sacraments which <span class= + "tei tei-pb" id="page116">[pg 116]</span><a name="Pg116" id="Pg116" + class="tei tei-anchor"></a> they retain,<a id="noteref_55" name= + "noteref_55" href="#note_55"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">55</span></span></a> are not + <em class="tei tei-emph"><span style= + "font-style: italic">causes</span></em> of grace, as the Catholic + Church teaches, but merely signs or pledges of grace, and external + notes of the Church, they find themselves in direct conflict with our + Lord, if His words are to be understood of the sacrament of the + Eucharist. For again and again throughout this discourse He + attributes salvation and grace to the eating of His flesh and the + drinking of His blood, in such a way as to leave no room for doubt + that whatever it is He speaks of, whether faith or the sacrament of + the Eucharist, it is the cause of grace. See, <span class= + "tei tei-hi"><span style="font-style: italic">e.g.</span></span>, 27, + 52, 55, 57, 59.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But besides those + who deny that there is any reference to the Blessed Eucharist in this + chapter, there is a considerable number of Protestants who take up + even a more indefensible position. These admit the reference, but + contend that nothing more can be concluded from this or any other + part of Scripture than that Christ is <em class= + "tei tei-emph"><span style= + "font-style: italic">spiritually</span></em> present in the + Sacrament. They will not admit that Christ is really and + substantially present, much less that the sacrament causes grace. + Against the first class we shall show that Christ refers, in this + discourse, to the Blessed Eucharist; and against the second, that His + words prove that He is really and substantially received in the + sacrament.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">I. <span class= + "tei tei-hi"><span style="font-variant: small-caps">Christ refers in + this Discourse to the Blessed Eucharist.</span></span><a id= + "noteref_56" name="noteref_56" href="#note_56"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">56</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">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 desert; and we know that it + was Christ's practice to explain His doctrines as they were suggested + by circumstances. Thus, after curing the <em class= + "tei tei-emph"><span style= + "font-style: italic">centurion's</span></em> servant, He foretells + the vocation of the <em class="tei tei-emph"><span style= + "font-style: italic">Gentiles</span></em> (Matt. viii. 6-13); after + expelling the unclean spirit, He describes the power of Satan (Matt. + xii. 22-45); after asking for water, He speaks of the water of life + to the Samaritan woman (John iv. 10, and foll.); <span class= + "tei tei-pb" id="page117">[pg 117]</span><a name="Pg117" id="Pg117" + class="tei tei-anchor"></a> after healing the paralytic, He predicts + the general resurrection (John v. 28); and after curing the man born + blind, He denounces the blindness of the Pharisees (John ix. 41). It + was quite in accordance with Christ's practice, then, to predict the + Blessed Eucharist on the present occasion: and that He did so is + proved by the following arguments:—</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(1) If St. John + did not mean to record here a reference to the Blessed Eucharist, + then he does not mention that sacrament at all, for he does not + allude, unless perhaps very obscurely (xiii. 1) to its institution. + But it is very improbable that our Evangelist omits all mention of + this sacrament in his Gospel. For if, as we shall prove, this + sacrament contains the body and blood of Christ, there was a reason + why St. John should mention it in order to confirm the faithful + against the Docetae who denied the reality of Christ's human nature. + 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 talked, + would not be likely to be convinced by a reference to His body + present in the Eucharist. For St. John wrote, not to convert + heretics, but to confirm against heresy Christians who believed in + the real presence.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(2) Christ's words + (27, 52) can refer only to the Eucharist. For He speaks of a food + which was still to be given <em class="tei tei-emph"><span style= + "font-style: italic">in the future</span></em>, whereas His + <em class="tei tei-emph"><span style= + "font-style: italic">doctrines</span></em>, and His <em class= + "tei tei-emph"><span style="font-style: italic">Person</span></em> as + the object of faith, had been given already.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(3) His words: + <span class="tei tei-q">“Amen, amen, I say unto you: Except you eat + the flesh of the Son of Man, and drink His blood, you shall not have + life in you”</span> (verse 54), could be understood only in a literal + sense, and so understood, they must refer to the Blessed Eucharist. + For, if Christ had spoken in a figurative sense, it should be in that + figurative sense which was known and recognised among the Jews. Now, + the recognised figurative sense of eating a man's flesh was to do him + some serious injury, especially by calumny.<a id="noteref_57" name= + "noteref_57" href="#note_57"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">57</span></span></a> Such a + figurative sense, however, would be absurd here; and hence Christ + must have been understood, and must have spoken, in the literal + sense. See Wiseman's <span class="tei tei-hi"><span style= + "font-style: italic">Lect. on the Euch.</span></span>, pp. 77-91.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(4) The disciples + understood our Lord to speak of a real eating of His flesh and blood, + such as takes place only in the Eucharist, and understood Him + correctly. Their words (verse <span class="tei tei-pb" id= + "page118">[pg 118]</span><a name="Pg118" id="Pg118" class= + "tei tei-anchor"></a> 61), and their departure for ever from Him + (verse 67), show that they understood Him of a real eating; otherwise + why should they be offended or desert Him? What had He said that was + new, or hard to take in, if He merely spoke of the necessity of faith + in Himself or His doctrines? Their action, then, shows in what sense + the disciples understood Him; and His action in permitting them to + depart, shows they understood Him correctly.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(5) The Jews + understood Him of a real eating, which was quite different from + belief in His doctrines or in Himself, and which has no meaning + unless in reference to the Eucharist. <span class= + "tei tei-q">“<em class="tei tei-emph"><span style= + "font-style: italic">How</span></em> can this man give us + <span class="tei tei-hi"><span style="font-style: italic">His + flesh</span></span> to eat?”</span> they said (verse 53); and His + solemn asseveration, negatively (verse 54), and positively (verse + 55), shows that He is inculcating the very truth which they had + questioned, and which they were bound to accept on His testimony, + even though they could not see <em class="tei tei-emph"><span style= + "font-style: italic">how</span></em> it was to come to pass.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">II. <span class= + "tei tei-hi"><span style="font-variant: small-caps">Christ speaks of + a real, oral reception of His body and blood, and not merely of a + spiritual reception through faith excited by the + Sacrament.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(1) The manna with + which Christ compares the bread that He will give (verses 49, 50, 59) + was really eaten; therefore, also the bread, which is His flesh + (verse 52), is to be <em class="tei tei-emph"><span style= + "font-style: italic">really</span></em> received.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(2) After the Jews + had murmured, Christ declared His flesh to be <em class= + "tei tei-emph"><span style="font-style: italic">truly</span></em> + meat, and His blood to be <em class="tei tei-emph"><span style= + "font-style: italic">truly</span></em> drink (verse 56), and + therefore it must be truly and really received.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(3) In any sense + other than the literal, Christ's meaning would be obscure, and His + words misleading; and our Evangelist, according to his ordinary + practice (i. 41, 42; ii. 21; iv. 2; xii. 33), would explain. But he + does not explain; therefore the language is not obscure, and + therefore the literal sense was meant.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(4) See arguments + (3), (4), and (5) for the preceding proposition.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">And now, having + satisfied ourselves that there is reference to the Blessed Eucharist + in this chapter, and to a real, oral reception of Christ in the + sacrament, let us try to decide where that reference begins. Some (as + Wiseman, <span class="tei tei-hi"><span style= + "font-style: italic">Lect. on Euch.</span></span>, p. 51, and foll.) + say at verse 48; others, at 51; and others, at 52. But it seems much + more probable that the reference begins before any of these points; + and Wiseman is certainly mistaken when he states, on page 48: + <span class="tei tei-q">“That Protestants and Catholics are equally + agreed that the discourse, as far as the 48th or 51st verse refers + entirely to believing Christ. St. Cyril of Alex., Theophy., Toletus, + Lucas of <span class="tei tei-pb" id="page119">[pg + 119]</span><a name="Pg119" id="Pg119" class="tei tei-anchor"></a> + Bruges, had held, before Wiseman's time, that the reference to the + Blessed Eucharist begins in verse 27”</span>; and since his time, + Beelen, Perrone, Corluy, Franzelin,<a id="noteref_58" name= + "noteref_58" href="#note_58"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">58</span></span></a> and + others have held the same.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The most probable + view seems to be that from verse 27, wherever there is question of + the bread (verses 27, 32, 33, 35, ... 59), the Blessed Eucharist is + meant. Christ began in verse 27 to promise the Blessed Eucharist, but + the Jews interrupted Him (verse 28), and their interruption raised + the question of faith in Him, so that He digressed for a time from + His main purpose to explain the necessity of faith, in order to + ensure a fruitful reception of the Eucharist. But though we admit + this digression, we hold that wherever Christ refers to the bread to + be given, He means the Blessed Eucharist, and that the reference to + it begins in verse 27. For—</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(1) In verse 27 He + speaks of a food that was still <em class="tei tei-emph"><span style= + "font-style: italic">to be given in the future</span></em>, just as + in verse 52, where all Catholics admit there is question of the + Eucharist.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(2) This food was + to be given by the Son of Man, Christ Himself; and though in verse 32 + the Father is said to give it, this is naturally explained by saying + that the Father gives us in the Incarnation what Christ gives in a + sacramental form in the Eucharist.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(3) The food in + verse 27, is a food for which, as we shall see, faith is a <em class= + "tei tei-emph"><span style= + "font-style: italic">preparation</span></em>; therefore, not itself + faith.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(4) In verses 32, + 33, there is question of a bread that cometh down from heaven, and + giveth life to the world, and in verse 59, of a bread to which the + very same properties are attributed; and in both cases this + heaven-descended, life-giving bread is contrasted with the manna. Is + it not natural, then, to conclude, remembering that both passages + belong to the same discourse, that the same bread is meant in both + instances?</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">And now we have + seen—(1) that there is reference to the Blessed Eucharist in this + discourse; (2) to a real reception of Christ in it; and (3) that the + reference most probably begins in verse 27. Having got so far, it + will not be very difficult to interpret the discourse, and to this we + proceed at once.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">27. Operamini non cibum qui perit, sed + qui permanet in vitam aeternam, quem Filius hominis dabit + vobis. Hunc enim Pater signavit Deus.</td> + + <td class="tei tei-cell">27. Labour not for the meat which + perisheth, but for that which endureth unto life everlasting, + which the son of man will give you. For him hath God, the + Father, sealed.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">27. <span class= + "tei tei-hi"><span style="font-weight: 700">Labour not for the meat + which perisheth, but for that</span> <span class="tei tei-pb" id= + "page120">[pg 120]</span><a name="Pg120" id="Pg120" class= + "tei tei-anchor"></a><span style="font-weight: 700">which endureth + unto life everlasting.</span></span> As our Version indicates, the + meat is the object for the attainment of which they are exhorted to + do their part. The meaning cannot be that they are to <em class= + "tei tei-emph"><span style="font-style: italic">make</span></em> the + food by believing, as if the food were faith; for they had not + <em class="tei tei-emph"><span style= + "font-style: italic">made</span></em> the bread in the desert the + previous day, nor were they thinking of making it now, but they were + trying, <em class="tei tei-emph"><span style= + "font-style: italic">striving to obtain it</span></em>. This + sacramental food will endure <em class="tei tei-emph"><span style= + "font-style: italic">in its effects</span></em> unto eternal life. + This food <span class="tei tei-hi"><span style="font-weight: 700">the + Son of Man will give</span></span>; <span class= + "tei tei-hi"><span style="font-style: italic">i.e.</span></span>, + Christ as man will give us His flesh; but since the food is to endure + in its effects unto <em class="tei tei-emph"><span style= + "font-style: italic">eternal life</span></em>, mere man could not + give such; and hence it is added that the Father who is God has + sealed with the impress of Divinity (August., Tolet.) the Son of Man, + who therefore, being God as well as man, can give a food that will + endure unto eternal life.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">28. Dixerunt ergo ad eum: Quid + faciemus ut operemur opera Dei?</td> + + <td class="tei tei-cell">28. They said therefore unto him: What + shall we do that we may work the works of God?</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">29. Respondit Iesus, et dixit eis: Hoc + est opus Dei, ut credatis in eum quem misit ille.</td> + + <td class="tei tei-cell">29. Jesus answered, and said to them: + This is the work of God, that you believe in him whom he hath + sent.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">28-29. Some of His + hearers now interrupt Christ, not however to inquire what this food + was, but to ask what they must do on their part in order to perform + the works which they take it for granted <em class= + "tei tei-emph"><span style="font-style: italic">God + requires</span></em>, before they may receive such food. Christ's + answer is, that in order to obtain it, so that it may remain unto + eternal life, they must believe in Himself. So too is it even now; + the sinner may sacrilegiously receive the Lord into his breast, but + it is only for Him who believes (and acts accordingly) that the + Sacrament endureth unto eternal life.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">30. Dixerunt ergo ei: Quod ergo tu + facis signum ut videamus, et credamus tibi? quid operaris!</td> + + <td class="tei tei-cell">30. They said therefore to him: What + sign therefore dost thou show that we may see, and may believe + thee? what dost thou work?</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">31. Patres nostri manducaverunt manna + in deserto, sicut scriptum est: Panem de coelo dedit eis + manducare.</td> + + <td class="tei tei-cell">31. Our fathers did eat manna in the + desert, as it is written, <span class="tei tei-hi"><span style= + "font-style: italic">He gave them bread from heaven to + eat</span></span>.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">30-31. Christ + having declared the necessity of faith in Himself, they now ask for + motives of credibility, and point to the great standing miracle + wrought for their fathers in the desert. But whereas He had demanded + <span class="tei tei-pb" id="page121">[pg 121]</span><a name="Pg121" + id="Pg121" class="tei tei-anchor"></a> faith in Himself: <span class= + "tei tei-q">“That you believe <em class="tei tei-emph"><span style= + "font-style: italic">in Him</span></em> whom He hath sent”</span> + (verse 29), they seem to miss the point, and speak not of believing + in Him, but merely of believing Him, believing what He may have to + say to them. They did not mention Moses, nor was the manna given by + Moses; but our Lord's reply shows that the comparison between Himself + and Moses was in their minds. It is as if they said: You call upon us + to believe you on the strength of the miracle wrought yesterday in + the desert, whereas Moses fed our <em class= + "tei tei-emph"><span style="font-style: italic">whole + race</span></em> for <em class="tei tei-emph"><span style= + "font-style: italic">forty</span></em> years with a bread <em class= + "tei tei-emph"><span style="font-style: italic">from + heaven</span></em>. These people who speak thus, are probably + different persons from those who on the preceding day recognised + Christ as the Messias (verse 14).</p><a name="VI_32" id="VI_32" + class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">32. Dixit ergo eis Iesus: Amen, amen + dico vobis: Non Moyses dedit vobis panem de coelo, sed Pater + meus dat vobis panem de coelo verum.</td> + + <td class="tei tei-cell">32. Then Jesus said to them: Amen, + amen, I say to you: Moses gave you not bread from heaven, but + my Father giveth you the true bread from heaven.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">33. Panis enim Dei est qui de coelo + descendit, et dat vitam mundo.</td> + + <td class="tei tei-cell">33. For the bread of God is that which + cometh down from heaven, and giveth life to the world.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">32-33. They had + asked for some great miracle (comp. Matt. xii. 38), but since they + had already had sufficient evidence to enable them to believe, Christ + does not gratify their desire, but proceeds to declare that it was + not Moses who gave the manna, but God (see Ps. lxxvii. 21-24); so + that their tacit comparison of Moses with Himself is baseless. He + then goes on to declare that His Father giveth them the true + <span class="tei tei-pb" id="page122">[pg 122]</span><a name="Pg122" + id="Pg122" class="tei tei-anchor"></a> bread from heaven. This means, + as we have already explained, that the Father gave us in the + Incarnation what Christ gives us in the Eucharist, namely, the Person + of the God-man. That it is true or perfect bread, He proves from the + fact that it comes, not like the manna from the clouds, but from + heaven itself, and that it not merely <em class= + "tei tei-emph"><span style="font-style: italic">sustains</span></em> + the life of <em class="tei tei-emph"><span style= + "font-style: italic">one people</span></em>, but <em class= + "tei tei-emph"><span style="font-style: italic">gives</span></em> + life to the <em class="tei tei-emph"><span style= + "font-style: italic">world</span></em>.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">34. Dixerunt ergo ad eum: Domine, + semper da nobis panem hunc.</td> + + <td class="tei tei-cell">34. They said therefore unto him: + Lord, give us always this bread.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">35. Dixit autem eis Iesus: Ego sam + panis vitae, qui venit ad me, non esuriet: et qui credit in me, + non sitiet unquam.</td> + + <td class="tei tei-cell">35. And Jesus said to them: I am the + bread of life: he that cometh to me shall not hunger; he that + believeth in me, shall never thirst.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">34, 35. They at + once ask that He would give them this bread always. They evidently + think that He speaks of some excellent food like the manna, which + would support their corporal existence, and they desire to be + constantly supplied with it. But as they know not <em class= + "tei tei-emph"><span style="font-style: italic">what</span></em> they + ask, nor <em class="tei tei-emph"><span style= + "font-style: italic">how</span></em> they should be disposed to + receive it, He tells them—(1) What the bread is, namely, Himself; and + (2) what is required for a proper and fruitful reception of it, + namely, faith in Himself. The words: <span class= + "tei tei-hi"><span style="font-weight: 700">He that cometh to + Me</span></span>, mean the same thing as: <span class= + "tei tei-hi"><span style="font-weight: 700">He that believeth in + Me</span></span>. The believer shall <span class= + "tei tei-hi"><span style="font-weight: 700">never + thirst</span></span>; because, if he act upon his belief, he will + receive Christ in the Eucharist, and be spiritually filled, never + again to thirst, except through his own fault.</p><a name="VI_36" id= + "VI_36" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">36. Sed dixi vobis, quia et vidistis + me, et non creditis.</td> + + <td class="tei tei-cell">36. But I said unto you, that you also + have seen me, and you believe not.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">37. Omne quod dat mihi Pater, ad me + veniet: et eum qui venit ad me, non ejiciam foras:</td> + + <td class="tei tei-cell">37. All that the Father giveth me + shall come to me; and him that cometh to me, I will not cast + out.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">36, 37. Christ + again, as in verse 26, reproves their want of faith, and declares + that those who believe in Him, do so through the grace of the Father; + and all such He receives and rejects not.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">38. Quia descendi de coelo, non ut + faciam voluntatem meam sed voluntatem eius qui misit me.</td> + + <td class="tei tei-cell">38. Because I came down from heaven, + not to do my own will, but the will of him that sent me.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">39. Hac est autem voluntas eius qui + misit me, Patris: ut omne quod dedit mihi, non perdam ex eo, + sed resuscitem illud in novissimo die.</td> + + <td class="tei tei-cell">39. Now this is the will of the Father + who sent me; that of all that he hath given me, I should lose + nothing, but should raise it up again in the last day.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">40. Haec est autem voluntas Patris + mei, qui misit me: ut omnis qui videt Filium, et credit in eum, + habeat vitam aeternam, et ego resuscitabo eum in novissimo + die.</td> + + <td class="tei tei-cell">40. And this is the will of my Father + that sent me; that every one who seeth the Son, and believeth + in him, may have life everlasting, and I will raise him up in + the last day.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">38-40. He declares + the reason why He does not reject such: <span class="tei tei-pb" id= + "page123">[pg 123]</span><a name="Pg123" id="Pg123" class= + "tei tei-anchor"></a> because He came down on earth to do His + father's will; and that will is that all who recognize in Him the Son + of God and believe in Him as such (acting according to that belief), + should be raised up to a glorious life on the last day.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">41. Murmurabant ergo Iudaei de illo, + quia dixisset: Ego sum panis vivus, qui de coelo descendi.</td> + + <td class="tei tei-cell">41. The Jews therefore murmured at + him, because he had said, I am the living bread which came down + from heaven.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">42. Et dicebant: Nonne hic est Iesus + filius Ioseph, cuius nos novimus patrem et matrem? Quomodo ergo + dicit hic: Quia de coelo descendi?</td> + + <td class="tei tei-cell">42. And they said: Is not this Jesus + the son of Joseph, whose father and mother we know? How than + saith he, I came down from heaven?</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">43. Respondit ergo Iesus, et dixit + eis: Nolite murmurare in invicem:</td> + + <td class="tei tei-cell">43. Jesus therefore answered and said + to them: Murmur not among yourselves.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">41-43. The Jews, + by whom the Scribes and Pharisees perhaps are meant, now murmur + because He claims celestial origin, whereas they fancy they know Him + to be an ordinary man, born in the ordinary way of an earthly father + and mother. He merely reproves their murmuring without replying to + their difficulty, and proceeds to declare the necessity of grace.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">44. Nemo potest venire ad me, nisi + Pater qui misit me traxerit eum: et ego resuscitabo eum in + novissimo die.</td> + + <td class="tei tei-cell">44. No man can come to me, except the + Father, who hath sent me, draw him, and I will raise him up in + the last day.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">44. No one can + believe in Him, unless the Father draw him; <span class= + "tei tei-hi"><span style="font-style: italic">i.e.</span></span>, by + preventing and assisting grace. We have here <span class="tei tei-pb" + id="page124">[pg 124]</span><a name="Pg124" id="Pg124" class= + "tei tei-anchor"></a> a clear proof against the Pelagians, for the + necessity of grace in order to faith. It must be borne in mind that, + though we are drawn by God, we are drawn by impulses of grace which + we are free to resist.<a id="noteref_59" name="noteref_59" href= + "#note_59"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">59</span></span></a></p><a name="VI_45" + id="VI_45" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">45. Est scriptum in prophetis: Et + erunt omnes docibiles Dei. Omnis qui audivit a Patre, et + didicit, venit ad me.</td> + + <td class="tei tei-cell">45. It is written in the prophets: + <span class="tei tei-hi"><span style="font-style: italic">And + they all shall be taught of God</span></span>. Every one that + hath heard of the Father and hath learned, cometh to me.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">45. Christ + declares <em class="tei tei-emph"><span style= + "font-style: italic">how</span></em> we are drawn by the Father, + namely, by an illumination of the intellect and motion of the will, + so that we hear (<span class="tei tei-q">“audivit”</span>) and obey + (<span class="tei tei-q">“didicit”</span>). <span class= + "tei tei-hi"><span style="font-weight: 700">It is written in the + Prophets: And they shall all be taught of God.</span></span> The + Jewish Scriptures were divided into the Law, the Prophets, and the + Hagiographers, and the reference here is to the portion written by + the Prophets. The phrase: <span class="tei tei-hi"><span style= + "font-weight: 700">They shall all be taught of God</span></span>, + which is found substantially in Isaias, liv. 13, implies direct + Divine teaching through the influence of the Spirit upon the mind and + heart, and indicates not merely one Divine communication, but an + established relationship, for the faithful who allow themselves to be + drawn, are life-long pupils in the school of God.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">46. Non quia Patrem vidit quisquam, + nisi is qui est a Deo, hic vidit Patrem.</td> + + <td class="tei tei-cell">46. Not that any man hath seen the + Father, but he who is of God, he hath seen the Father.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">46. <span class= + "tei tei-hi"><span style="font-weight: 700">Not that any man hath + seen the Father.</span></span> It is, says St. Augustine, + <span class="tei tei-q">“as if He said: Do not when I tell you: Every + man that hath heard and learned of the Father, say to yourselves: We + have never seen the Father, and how then can we have learned from + Him? Hear Him then in Me, I know the Father, and am from + Him.”</span></p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">47. Amen, amen dico vobis: Qui credit + in me, habet vitam aeternam.</td> + + <td class="tei tei-cell">47. Amen, amen, I say unto you: He + that believeth in me hath everlasting life.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">47. Having pointed + out the necessity of faith (verse 29), its sufficiency (verse 35), + and the necessary condition to it, namely, the grace of God and + correspondence therewith (verses 44, 45), He now solemnly repeats + what He had declared in verses <span class="tei tei-pb" id= + "page125">[pg 125]</span><a name="Pg125" id="Pg125" class= + "tei tei-anchor"></a> 35 and 37, that he who believes in Him shall + have eternal life. The present tense, <span class= + "tei tei-hi"><span style="font-weight: 700">hath everlasting + life</span></span>, need create no difficulty here: for he who + believes will receive the Blessed Eucharist, the food <span class= + "tei tei-q">“that endureth unto everlasting life,”</span> (verse 57); + and the present tense is so used to indicate the certainty with which + the result will follow.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">48. Ego sum panis vitae.</td> + + <td class="tei tei-cell">48. I am the bread of life.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">49. Patres vestri manducaverunt manna + in deserto, et mortui sunt.</td> + + <td class="tei tei-cell">49. Your fathers did eat manna in the + desert, and are dead.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">50. Hic est panis de coelo descendens: + ut si quis ex ipso manducaverit, non moriatur.</td> + + <td class="tei tei-cell">50. This is the bread which cometh + down from heaven: that if any man eat of it, he may not + die.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">51. Ego sum panis vivus, qui de coelo + descendi.</td> + + <td class="tei tei-cell">51. I am the living bread, which came + down from heaven.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">48-51. Before + quitting this portion of His discourse, and going on to declare + <em class="tei tei-emph"><span style= + "font-style: italic">how</span></em> He is the bread of life, Christ + sums up what He has said, repeating again the proposition laid down + in verse 35: <span class="tei tei-q">“I am the bread of life;”</span> + again comparing and preferring the Blessed Eucharist to the manna + (49, 50 compared with 32, 35); and combining in one the two + propositions contained in verses 35 and 38, namely, that He is the + bread, and that He came down from heaven. In verse 50 where it is + declared that he who eats this bread shall not die, the meaning is, + that the Blessed Eucharist, <em class="tei tei-emph"><span style= + "font-style: italic">of its own nature</span></em>, is calculated to + save us from the death of the soul, and to secure even for our bodies + a glorious resurrection. Sin, of course, may rob it of its glorious + effects.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">52. Si quis manducaverit ex hoc pane, + vivet in aeternuum: et panis, quem ego dabo, caro mea est pro + mundi vita.</td> + + <td class="tei tei-cell">52. If any man eat of this bread, he + shall live for ever: and the bread that I will give, is my + flesh for the life of the world.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">52. Having summed + up the preceding portion of His discourse, Christ now proceeds to + declare <em class="tei tei-emph"><span style= + "font-style: italic">how</span></em> He is the bread of life. Till + now He had contented Himself with declaring that He is that bread, + and with pointing out the chief disposition necessary to receive Him + worthily; now He goes further, and points out <em class= + "tei tei-emph"><span style="font-style: italic">how</span></em> He + will be the bread of life; namely, by giving His flesh, that is, His + whole human nature (i. 14), to which the Divine nature is inseparably + united, to be received in the Blessed Eucharist. Thus He <span class= + "tei tei-pb" id="page126">[pg 126]</span><a name="Pg126" id="Pg126" + class="tei tei-anchor"></a> gradually unfolds the mystery, reserving + till the last supper the further knowledge, that this reception of + His body and blood was to take place in a sacramental manner.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">And the bread that I will + give is my flesh, for the life of the world.</span></span> Many Greek + MSS. read: <span class="tei tei-q">“And the bread that I will give is + My flesh, <em class="tei tei-emph"><span style= + "font-style: italic">which I will give</span></em> for the life of + the world.”</span> If the words <span class="tei tei-q">“which I will + give”</span> be genuine, we would explain them not in reference to + the sacrifice of the cross, but in reference to the sacrifice of the + Eucharist, in which Christ is given for us and to us. Compare St. + Luke: <span class="tei tei-q">“This is My body, which is <em class= + "tei tei-emph"><span style="font-style: italic">given for + you</span></em>”</span> (Luke, xxii. 19), and especially Luke xxii. + 20, where the Greek text shows that it is the blood <em class= + "tei tei-emph"><span style="font-style: italic">as in the + chalice</span></em> (and not as on Calvary) that is said to be + offered in sacrifice. But the words more probably are not genuine; + they are omitted by Lachmann, Tischendorf, Tregelles, Westcott, and + Hort, and by the Revised Version, as well as by the Vulgate.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Though not merely + Christ's flesh, that is, His humanity (i. 14), but also His Divinity, + is received in the Blessed Eucharist, His human nature is specially + mentioned, lest it should be thought that He is the living bread only + as God, or merely spiritually. <span class="tei tei-q">“Dixerat + enim,”</span> says St. Thomas on this verse. <span class= + "tei tei-q">“Quod erat panis vivus; et ne intelligatur quod hoc ei + esset in quantum est Verbum, vel secundum animam tantum, ideo + ostendit quod etiam caro sua vivificativa est: est enim organum + divinitatis suae: unde, cum instrumentum agat virtute agentis, sicut + divinitas Christi vivificativa est, ita et caro virtute Verbi + adjuncti vivificat; unde Christus tactu suo sanabat infirmos.”</span> + Besides, as St. Thomas adds, since this Sacrament is commemorative of + our Lord's Passion (<span class="tei tei-q">“For as often as you + shall eat this bread, and drink the chalice, you shall show the death + of the Lord,”</span> 1 Cor. xi. 26), His <span class= + "tei tei-q">“flesh”</span> is mentioned to remind us of the weakness + of that human nature wherein it was <span class="tei tei-pb" id= + "page127">[pg 127]</span><a name="Pg127" id="Pg127" class= + "tei tei-anchor"></a> possible for Him who was God to suffer.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">53. Litigabant ergo Iudaei ad invicem, + dicentes: Quomodo potest hic nobis carnem suam suam dare ad + manducandum?</td> + + <td class="tei tei-cell">53. The Jews therefore strove among + themselves saying: How can this man give us his flesh to + eat?</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">54. Dixit ergo eis Iesus: Amen, amen + dico vobis: Nisi manducaveritis carnem Filii hominis, et + biberitis eius sanguinem, non habebitis vitam in vobis.</td> + + <td class="tei tei-cell">54. Then Jesus said to them: Amen, + amen, I say unto you; Except you eat the flesh of the son of + man, and drink his blood, you shall not have life in you.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">55. Qui manducat meam carnem, et bibit + meum sanguinem, habet vitam aeternam: et ego resuscitabo eum in + novissimo die.</td> + + <td class="tei tei-cell">55. He that eateth my flesh, and + drinketh my blood, hath everlasting life: and I will raise him + up in the last day.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">53-55. The Jews + <span class="tei tei-hi"><span style= + "font-weight: 700">therefore</span></span> (<span lang="la" class= + "tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">ergo</span></span>, not enim), because of what + He had now said, disputed among themselves, evidently taking + different views of what He had said; but Jesus, far from retracting, + solemnly insists upon what He had just said, and declares negatively + (verse 54), and positively (verse 55), not only the possibility, but + the <em class="tei tei-emph"><span style= + "font-style: italic">necessity</span></em> of receiving His body and + blood. It does not follow from verse 54, as the Utraquists falsely + contended, that Communion under both kinds is necessary; for Christ + is received whole and entire under either species. Under the species + of bread only the body is present <em class= + "tei tei-emph"><span style="font-style: italic">in virtue of the + words of consecration</span></em>, and similarly under the species of + wine only the blood; but since Christ's body is now a <em class= + "tei tei-emph"><span style="font-style: italic">living</span></em> + body, it follows that in the Blessed Eucharist, where the body is, + there also are the blood and the soul <em class= + "tei tei-emph"><span style="font-style: italic">in virtue of the + natural connection</span></em> between the parts of a living body, + and there, too, the Divinity, <em class="tei tei-emph"><span style= + "font-style: italic">in virtue of the hypostatic union</span></em>. + See Decrees of the Council of Trent, sess. xiii., ch. 3. The precept + is to receive both body and blood, but not necessarily under both + species. For, as the Council of Trent (sess. xxi., cap. 1) points + out, Christ attributes the same effects to eating in verses 55, 58, + 59, as He does here to eating and drinking. See also 1 Cor. xi. 26, + where he who eats <em class="tei tei-emph"><span style= + "font-style: italic">or</span></em> drinks unworthily, is said to be + guilty of <em class="tei tei-emph"><span style= + "font-style: italic">both</span></em> body and blood. The precept of + Christ, then, is obeyed whether one or both species be received, and + it is a disciplinary matter entrusted to the care of the Church, + whether the faithful are to receive under one or both species.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Seeing, then, that + there is no obligation for the faithful to receive the Blessed + Eucharist under both species, it may be asked why does Christ mention + both species? We reply, that He does so to signify that in the + Blessed Eucharist there is a perfect repast, which ordinarily + supposes the presence of both meat and drink; and, perhaps, also to + indicate that this sacrament is commemorative of His death, in which + His body and blood were separated.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Nor do verses 54 + and 55 afford any proof that the Blessed Eucharist is necessary, + <span lang="la" class="tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">necessitate medii</span></span> unto salvation, + like Baptism (John iii. 5). For—(1) Baptism is declared to be + absolutely necessary for <span class="tei tei-pb" id="page128">[pg + 128]</span><a name="Pg128" id="Pg128" class="tei tei-anchor"></a> + all, <span class="tei tei-q">“unless a man be born again;”</span> + here the Blessed Eucharist is declared necessary only for those who + are capable of receiving a precept, <span class="tei tei-q">“Unless + you eat,”</span> &c. (2) From the nature of the case, Baptism, + being a new <em class="tei tei-emph"><span style= + "font-style: italic">birth</span></em>, is absolutely necessary for + all who are to live the new spiritual life; and as many as are born, + must be <em class="tei tei-emph"><span style= + "font-style: italic">born again</span></em> in order to live the + higher life; but the Blessed Eucharist is not the introduction to a + new life, but a means of nourishing the life already acquired. Hence + for children who have already acquired that spiritual life in + Baptism, and cannot lose it because incapable of sinning, the Blessed + Eucharist cannot be necessary to salvation, nor even for adults can + it be absolutely necessary as a means, if there be, as there are, + other means of retaining the life already acquired.</p><a name= + "VI_56" id="VI_56" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">56. Caro enim mea, vere est cibus: et + sanguis meus, vere est potus.</td> + + <td class="tei tei-cell">56. For my flesh is meat indeed: and + my blood is drink indeed;</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">57. Qui manducat meam carnem, et bibit + meum sanguinem, in me manet, et ego in illo.</td> + + <td class="tei tei-cell">57. He that eateth my flesh and + drinketh my blood, abideth in me, and I in him.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">57. In the Blessed + Eucharist we are united to Christ, and His humanity remains in us + until the sacred species become corrupted; His divinity, until mortal + sin is committed, and He is expelled.</p><a name="VI_58" id="VI_58" + class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">58. Sicut misit me vivens Pater, et + ego vivo propter Patrem: et qui manducat me, et ipse vivet + propter me.</td> + + <td class="tei tei-cell">58. As the living Father hath sent me, + and I live by the Father: so he that eateth me, the same also + shall live by me.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">58. The sacred + union between Christ and the communicant is compared to the ineffable + union between Him and His heavenly Father.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">The living + Father.</span></span> This is a unique instance of this title, but we + frequently find: <span class="tei tei-hi"><span style= + "font-style: italic">The Living God</span></span>, Matt. xvi. 16; 2 + Cor. vi. 16, &c. <span class="tei tei-hi"><span style= + "font-weight: 700">And I live by</span></span> (διὰ τὸν παπέρα) + <span class="tei tei-hi"><span style="font-weight: 700">the + Father</span></span>. It is to be noted that διὰ is followed by the + accusative, not the genitive. If, then, we are to regard it as + meaning here what it ordinarily means when followed by the + accusative, and as the Vulgate seems to take it, the sense would + rather be: As the living Father hath sent Me, and I live <em class= + "tei tei-emph"><span style="font-style: italic">on + account</span></em> of the Father, so he that eateth Me, the same + also shall live <em class="tei tei-emph"><span style= + "font-style: italic">on account</span></em> of Me. This would mean + that as complete devotion to the Father is the object of the life of + the Incarnate Son <span class="tei tei-pb" id="page129">[pg + 129]</span><a name="Pg129" id="Pg129" class="tei tei-anchor"></a> + (the Son <em class="tei tei-emph"><span style="font-style: italic">as + sent</span></em>), 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 Eucharist. Others, however, think that διὰ is here + equivalent to <em class="tei tei-emph"><span style= + "font-style: italic">through</span></em>, or <em class= + "tei tei-emph"><span style="font-style: italic">by</span></em>, as in + our Rheims Version. The sense then is: as Christ lives through the + eternal life communicated to Him in His eternal generation by the + Father; so, in some way, 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 Eucharist.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">59. Hic est panis qui de coelo + descendit. Non sicut manducaverunt patres vestri manna, et + mortui sunt. Qui manducat hunc panem, vivet in aeternum.</td> + + <td class="tei tei-cell">59. This is the bread that came down + from heaven. Not as your fathers did eat manna, and are dead. + He that eateth this bread shall live for ever.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">59. This verse + concludes and unites the principal points of the discourse. Compare + verses 32, 41, 49, 50, 52, 55. Hence it confirms the view we have + followed regarding the unity of subject throughout the discourse.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">He that eateth this bread + shall live for ever.</span></span> With this encouraging and glorious + promise, made not to any one people, nor to any class as such, not + even to all believers, but to each one (note the change from the + plural to the singular: <span class="tei tei-hi"><span style= + "font-style: italic">your fathers ... He that eateth</span></span>) + who shall worthily receive, and duly profit by the Blessed Eucharist, + the discourse ends.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">60. Haec dixit in synagoga docens, in + Capharnaum.</td> + + <td class="tei tei-cell">60. These things he said teaching in + the synagogue, in Capharnaum.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">60. Because of the + solemn importance of the discourse, the place where it was delivered + is noted. At Tell Hûm (see above on <a href="#II_12" class= + "tei tei-ref">ii. 12</a>) the ruins of a large synagogue are still to + be seen.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">61. Multi ergo audientes ex discipulis + eius, dixerunt: Durus est hic sermo, et quis potest eum + audire?</td> + + <td class="tei tei-cell">61. Many therefore of his disciples + hearing it, said: This saying is hard, and who can hear + it?</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">61. The effect of + the <em class="tei tei-emph"><span style= + "font-style: italic">discourse</span></em> upon many of the disciples + is recorded. <span class="tei tei-hi"><span style= + "font-weight: 700">Hard</span></span> (σκληρός), <span class= + "tei tei-hi"><span style="font-style: italic">i.e.</span></span>, + harsh, hard to accept.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">62. Sciens autem Iesus apud semetipsum + quia murmurarent de hoc discipuli eius, dixit eis: Hoc vos + scandalizat?</td> + + <td class="tei tei-cell">62. But Jesus knowing in himself, that + his disciples murmured at this, said to them: Doth this + scandalize you?</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">62. The Evangelist + notes, according to his custom, that their thoughts were known to + Christ.</p><span class="tei tei-pb" id="page130">[pg + 130]</span><a name="Pg130" id="Pg130" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">63. Si ergo videritis Filium hominis + ascendentem ubi erat prius?</td> + + <td class="tei tei-cell">63. If then you shall see the son of + man ascend up where he was before?</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">63. <span class= + "tei tei-hi"><span style="font-weight: 700">If then you shall see the + son of man ascend up where he was before?</span></span> The sense + according to some, is: If you shall see Me ascending into heaven, it + will then be easier to believe My doctrine, seeing I am Divine; and + you shall at the same time understand, that it is not in a bloody + manner (as you suppose) that you are to eat My body. Thus He would + correct their too carnal interpretation of His words, and point at + the same time to a reason why the true sense, however difficult, was + to be accepted. Others think that Christ's words increase the + difficulty, the sense being, if you are scandalized now, because I + say, <em class="tei tei-emph"><span style="font-style: italic">while + present with you</span></em>, that I will give My body, how much more + will you be scandalized when you see that body taken away into + heaven, and are yet asked to believe that it is to be eaten on earth? + It is argued in favour of this opinion, that the form of Christ's + reply: <span class="tei tei-q">“Does this scandalize you? If + <em class="tei tei-emph"><span style= + "font-style: italic">therefore</span></em>,”</span> &c., + indicates that their difficulty would then be greater. So Mald., + Tolet., Beel., Corl. We may remark, as against the Nestorians, that + language could not signify more clearly than this verse signifies the + unity of Person in Christ. The Son of Man will ascend to heaven where + as Son of God He is from all eternity. <span class= + "tei tei-q">“Filius Dei et hominis unus Christus ... Filius Dei in + terra suscepta carne, Filius hominis in coelo in unitate + personae.”</span> St. Aug. on this verse.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">64. Spiritus est, qui vivificat: caro + non prodest quidquam: verba quae ego locutus sum vobis, + spiritus et vita sunt.</td> + + <td class="tei tei-cell">64. It is the spirit that quickeneth: + the flesh profiteth nothing. The words that I have spoken to + you, are spirit and life.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">64. Many + interpretations of this verse have been advanced. The following two + are the most probable, intrinsically and extrinsically:—</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(1) <span class= + "tei tei-hi"><span style="font-weight: 700">The spirit</span></span> + is the spirit of man elevated and ennobled by grace; <span class= + "tei tei-hi"><span style="font-weight: 700">the flesh</span></span>, + the corrupt dispositions and weak thoughts of human nature unaided by + grace (see Rom. viii. 5, 6); and the meaning of the verse is; it is + the mind illumined by grace that quickeneth to faith and to a proper + understanding of My words; the mind or human nature by itself is of + no avail in such matters; the words which I have spoken to you are + <em class="tei tei-emph"><span style="font-style: italic">to be + understood by</span></em> the mind quickened and illumined by grace. + So St. Chrys., Teoph., Wisem., Perr., M'Ev. But there are serious + difficulties against this view—(1) <span class= + "tei tei-q">“caro”</span> is then taken metaphorically in this verse, + while throughout the <span class="tei tei-pb" id="page131">[pg + 131]</span><a name="Pg131" id="Pg131" class="tei tei-anchor"></a> + context it has been taken literally of the flesh of Christ; (2) the + explanation of the words <span class="tei tei-q">“are spirit and + life”</span> is unnatural.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(2) Others take + <span class="tei tei-hi"><span style="font-weight: 700">the + Spirit</span></span> of the Divinity of Christ, <span class= + "tei tei-hi"><span style="font-weight: 700">the flesh</span></span> + of His humanity considered apart from the Divinity; and the meaning + of the verse then is: it is My Divinity that quickeneth, and maketh + My flesh a meat enduring unto eternal life; the flesh if separated + from the Divinity would profit nothing; the words which I have spoken + to you regard My life-giving Divinity as united to My humanity. In + this view, as Mald. explains it, <span class= + "tei tei-q">“life,”</span> by a Hebraism, is equivalent to an + adjective signifying <em class="tei tei-emph"><span style= + "font-style: italic">life-giving</span></em>, as may be inferred from + the beginning of the verse, where it is said that it is the Spirit + <em class="tei tei-emph"><span style="font-style: italic">that giveth + life</span></em>.<a id="noteref_60" name="noteref_60" href= + "#note_60"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">60</span></span></a> Hence + <span class="tei tei-q">“Spirit and life”</span> is equivalent to + <em class="tei tei-emph"><span style= + "font-style: italic">life-giving</span></em> Spirit, and the latter + part of the verse means that Christ's words have reference to His + life-giving Divinity in union with His humanity. So, too, St. Cyril + of Alex., Beel., Corl. We prefer this view, and hold that Christ here + gives the key to the solution of the difficulty on account of which + His disciples had murmured (verse 62). He had closed His discourse + with words attributing eternal life to the eating of His flesh (verse + 59); they murmured accordingly, thinking it absurd or incredible that + such effect could follow from such a cause as the eating of a man's + flesh; and in verse 64 He explains that His flesh is the flesh of the + Man-God, which therefore through the quickening influence of the + Divinity with which it is united, is capable of producing such + marvellous effects.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">There is not a + shadow of probability in the interpretation put upon this verse by + the Sacramentarians. They explained the verse to mean: that the + <em class="tei tei-emph"><span style= + "font-style: italic">figurative</span></em> sense of what He had said + regarding the necessity of eating His flesh and blood profits, but + that the <em class="tei tei-emph"><span style= + "font-style: italic">literal</span></em> sense would profit nothing. + Thus they professed to find in these words an assurance that Christ + had not spoken of a real eating of His flesh in the Eucharist, but + only of a spiritual reception of Himself through faith. In reply to + this we say—(1) that throughout the rest of the Bible <span class= + "tei tei-q">“spiritus”</span> and <span class= + "tei tei-q">“caro”</span> are not even once used of a figurative and + literal sense; (2) if <span class="tei tei-pb" id="page132">[pg + 132]</span><a name="Pg132" id="Pg132" class="tei tei-anchor"></a> + Christ here gave the explanation which our adversaries suppose, how + is it that, as we learn from verse 67, many of His disciples retired + notwithstanding, and walked with Him no more? In such an explanation + all their difficulty would be removed, and they would be taught that + it was only of a figurative eating by faith that Christ had been + speaking. How then account for their departure? But it was different + in the explanation we have given above. In our view, Christ, still + insisting on a real reception of His flesh, merely explains how it is + that such real reception can lead to such glorious results.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">65. Sed sunt quidam ex vobis, qui non + credunt. Sciebat enim ab initio Iesus qui essent non credentes, + et quis traditurus esset eum.</td> + + <td class="tei tei-cell">65. But there are some of you that + believe not. For Jesus knew from the beginning who they were + that did not believe, and who he was that would betray + him.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">65. In the view we + hold regarding verse 64, the connection of this verse with it is: the + fact that I am God explains what you find difficult in My words + (verse 64); but some of you do not believe Me to be God; and hence + your difficulty (verse 65). To indicate Christ's Divine knowledge, + the Evangelist adds that He knew <em class= + "tei tei-emph"><span style="font-style: italic">from the + beginning</span></em>, &c.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">66. Et dicebat: Propterea dixi vobis, + quia nemo potest venire ad me, nisi fuerit ei datum a Patre + meo.</td> + + <td class="tei tei-cell">66. And he said: Therefore did I say + to you, that no man can come to me, unless it be given him by + my Father.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">66. Christ's words + in this verse are to be connected closely with the beginning of the + preceding, the intervening words of the Evangelist being + parenthetical.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">Therefore did I say to + you.</span></span> The allusion is to what was said above (verse 44), + which is substantially the same as what is said here, since to be + drawn to Christ by the Father is nothing else than to be given grace + by the Father to come to Christ. It might seem at first sight that + these words excuse the incredulity of those whom Christ addresses; + but it is not so. For, the reason they had not been drawn by the + Father was because they <em class="tei tei-emph"><span style= + "font-style: italic">would</span></em> not, because they had not + followed the promptings of grace. See above on verse <a href="#VI_45" + class="tei tei-ref">45</a>. <span class="tei tei-q">“Peccabant tamen + qui nolebant venire, id est credere in Christum, tum quia habebant + gratiam sufficientem, qua possent credere si vellent, etsi non + haberent efficacem, qua reipsa et actu crederent; tum quia humiliter + non petebant a Deo gratiam <span class="tei tei-pb" id="page133">[pg + 133]</span><a name="Pg133" id="Pg133" class="tei tei-anchor"></a> + efficacem, qua actu crederent: tum quia sua superbia aliisque + peccatis illa gratia se fecerant indignos, imo pervicaces Dei gratiam + et fidem repellebant et refutabant”</span> (A Lap. on this + verse).</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">67. Ex hoc multi discipulorum eius + abierunt retro: et iam non cum illo ambulabant.</td> + + <td class="tei tei-cell">67. After this many of his disciples + went back; and walked no more with him.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">67. Had Christ in + the preceding discourse spoken only of faith, surely, all-merciful + and loving as He is, He would have made His meaning clear, before + allowing many of His disciples to depart from Him for ever. It was + only, then, because they understood Him correctly, and refused to + believe Him, that He allowed them to depart.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">68. Dixit ergo Iesus ad duodecim: + Numquid et vos vultis abire?</td> + + <td class="tei tei-cell">68. Then Jesus said to the twelve: + will you also go away?</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">68. <span class= + "tei tei-hi"><span style="font-weight: 700">The twelve.</span></span> + These are spoken of as well known, though this is the first mention + made of their number in this Gospel.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">Will you also go + away?</span></span> While the question implies that such desertion + was to be feared, its form implies a negative answer, and suggests + that in the case of the chosen twelve such conduct ought to be + impossible.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">69. Respondit ergo ei Simon Petrus: + Domine, ad quem ibimus? verba vitae aeternae habes:</td> + + <td class="tei tei-cell">69. And Simon Peter answered him: + Lord, to whom shall we go? thou hast the words of eternal + life.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">70. Et nos credidimus, et cognovimus + quia tu es Christus Filius Dei.</td> + + <td class="tei tei-cell">70. And we have believed and have + known that thou art the Christ the Son of God.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">69-70. Peter + replies for all the Apostles (not knowing the unbelief of Judas), and + confesses the truth of Christ's doctrine, and, according to the + Vulgate reading, the Divinity of Christ. It is very doubtful, + however, whether the Vulgate reading here is correct. The oldest + Greek MSS. read: <span class="tei tei-q">“And we have believed and + know that Thou art the <em class="tei tei-emph"><span style= + "font-style: italic">Holy One</span></em> (ὁ ἅγιος) of God.”</span> + Whether in the mind of St. Peter this latter form of the words meant + a full confession of Christ's Divinity, or only that He was the + Messias, it is difficult to say. It would seem indeed from the praise + bestowed upon Peter by our Lord (Matt. xvi. 16) on an occasion + subsequent to this, that then for the first time Peter fully + confessed Christ's Divinity.</p><span class="tei tei-pb" id= + "page134">[pg 134]</span><a name="Pg134" id="Pg134" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">71. Respondit eis Iesus: Nonne ego vos + duodecim elegi, et ex vobis unus diabolus est?</td> + + <td class="tei tei-cell">71. Jesus answered them: Have not I + chosen you twelve; and one of you is a devil?</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">71. Peter had + answered as he thought for all the Apostles, but Christ shows that He + knows to the contrary. <span class="tei tei-hi"><span style= + "font-weight: 700">A devil</span></span>, that is to say a sinner + inspired by the devil (viii. 44), Judas was (<span lang="la" class= + "tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">est</span></span>) even then.</p><a name="VI_72" + id="VI_72" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">72. Dicebat autem Iudam Simonis + Iscariotem: hic enim erat traditurus eum, cum esset unus ex + duodecim.</td> + + <td class="tei tei-cell">72. Now he meant Judas Iscariot, the + son of Simon: for this same was about to betray him, whereas he + was one of the twelve.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">72. The Evangelist + explains who was meant. <span class="tei tei-q">“The name Iscariot + has received many interpretations, more or less conjectural, but it + is now universally agreed that it is to be derived from Kerioth + (Josh. xv. 25) a city in the tribe of Judah, the Hebrew אישׂ קרִות + 'īsh Kerīyoth passing into Ἰσκαριώτης”</span> (Smith's <span class= + "tei tei-hi"><span style="font-style: italic">B. D.</span></span>, + 2nd Ed.). In this view, Judas, unlike the other Apostles (Acts ii. + 7), was from the Province of Judea.</p> + </div><span class="tei tei-pb" id="page135">[pg 135]</span><a name= + "Pg135" id="Pg135" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"> + <a name="toc39" id="toc39"></a> <a name="pdf40" id="pdf40"></a> + + <h1 class="tei tei-head" style= + "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"> + <span style="font-size: 173%">Chapter VII.</span></h1> + + <div class="block tei tei-quote" style= + "margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">1.</span> <span class="tei tei-hi"><span style= + "font-size: 90%; font-weight: 700">Christ remains in + Galilee.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">2-10.</span> <span class="tei tei-hi"><span style= + "font-size: 90%; font-weight: 700">His brethren urge Him to go up + to Jerusalem to the Feast of Tabernacles with them; this He + declines to do, but goes afterwards privately.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">11-13.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">The + chief men among the Jews look out for Him at the Feast, and express + different opinions regarding Him.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">14-24.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">In the + middle of the festival Christ goes up to the temple and + teaches.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">25-29.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">Comments + of some of the people of Jerusalem; Christ's + reply.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">30, 31.</span> <span class= + "tei tei-hi"><span style= + "font-size: 90%; font-weight: 700">Different opinions of the people + regarding Him.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">32-36.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">Jealously + of the Sanhedrim, which sends officers to arrest + Him.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">37-39.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">Christ's + words on the eighth day of the feast, and St. John's authentic + interpretation.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">40, 41.</span> <span class= + "tei tei-hi"><span style= + "font-size: 90%; font-weight: 700">Different opinions among the + people regarding Him.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">44-49.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">Though + some were anxious to arrest Him, no one durst, not even the + officers who had been sent for that purpose; consequent indignation + of the Priests and Pharisees.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">50-52.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">Nicodemus + interposes in Christ's favour; reply of the other members of the + Sanhedrim.</span></span></p> + </div><a name="VII_1" id="VII_1" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">1. Post haec autem ambulabat Iesus in + Galilaeam, non enim volebat in Iudaeam ambulare, quia + quaerebant eum Iudaei interficere.</td> + + <td class="tei tei-cell">1. After these things Jesus walked in + Galilee, for he would not walk in Judea, because the Jews + sought to kill him.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">1. Instead of + <span class="tei tei-q">“Galilaeam,”</span> <span class= + "tei tei-q">“Judaeam,”</span> read <span class= + "tei tei-q">“Galilea,”</span> <span class="tei tei-q">“Judaea”</span> + (Abl.) in the Vulgate. The sense is that Christ continues to remain + in Galilee.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">2. Erat autem in proximo dies festus + Iudaeorum scenopegia.</td> + + <td class="tei tei-cell">2. Now the Jews' feast of tabernacles + was at hand.</td> + </tr> + </tbody> + </table><a name="VII_2" id="VII_2" class="tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">2. See note on + verse <a href="#VII_1" class="tei tei-ref">1</a>.</p><a name="VII_3" + id="VII_3" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">3. Dixerunt autem ad eum fratres eius: + Transi hinc, et vade in Iudaeam, ut et discipuli tui videant + opera tua, quae facis.</td> + + <td class="tei tei-cell">3. And his brethren said to him: Pass + from hence and go into Judea: that thy disciples also may see + thy works which thou dost.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">3. <span class= + "tei tei-hi"><span style="font-weight: 700">His brethren said to him: + Pass from hence, and go into Judea, that thy disciples also may see + thy works which thou dost.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Who are these + brethren of Jesus?</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(1) Not the + children of <span class="tei tei-pb" id="page136">[pg + 136]</span><a name="Pg136" id="Pg136" class="tei tei-anchor"></a> + Joseph and Mary, born to them after the birth of our Lord, for this + opinion of Helvidius was condemned as <em class= + "tei tei-emph"><span style="font-style: italic">heretical</span></em> + in the Council of Lateran (649 <span class="tei tei-hi"><span style= + "font-variant: small-caps">a.d.</span></span>), and is opposed to the + universal and constant tradition of the Church.<a id="noteref_61" + name="noteref_61" href="#note_61"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">61</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(2) Not the + children of Joseph by a previous marriage; for this opinion too, + though not heretical, and though held by some of the fathers, is + opposed to the common opinion of Catholics, according to which St. + Joseph lived and died a virgin.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(3) These brethren + were <em class="tei tei-emph"><span style= + "font-style: italic">cousins</span></em> of our Lord. The term + <span class="tei tei-q">“fratres”</span> (ἀδελφοὶ) is used in the + Sacred Scriptures of many who are not children of the same parents. + Thus it is used of fellow-countrymen, Rom. ix. 3, 4; (2) of + co-religionists, Rom. i. 13; (3) of relations who were not, however, + members of the same family, Gen. xiii. 8, xiv. 4. In these verses of + Genesis, Abraham and Lot are referred to as <em class= + "tei tei-emph"><span style="font-style: italic">brethren</span></em>, + though the former was uncle to the latter (Gen. xii. 5).</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In Matthew xiii. + 55, Mark vi. 3, James, Joseph, Simon, and Jude, are named as brethren + of our Lord; but whether they are the same cousins who are referred + to here by St. John, is disputed. Of those mentioned by SS. Matthew + and Mark, James, Jude, and probably Simon, were Apostles;<a id= + "noteref_62" name="noteref_62" href="#note_62"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">62</span></span></a> and + hence, on account of verse 5, some say it is not these, but other + cousins of our Lord, who are here referred to by St. John. However, + there need be no difficulty about admitting that the faith of the + Apostles was still imperfect, especially if we adopt what seems the + more probable <span class="tei tei-pb" id="page137">[pg + 137]</span><a name="Pg137" id="Pg137" class="tei tei-anchor"></a> + reading in vi. 70. See Matthew xvii. 19, 20; Mark xvi. 15.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">These brethren of + the Lord say to Him, that He ought to go up to Jerusalem, where there + would be a concourse of people to witness His miracles.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">4. Nemo quippe in occulto quid facit, + et quaerit ipse in palam esse: si haec facis, manifesta teipsum + mundo.</td> + + <td class="tei tei-cell">4. For there is no man that doth + anything in secret, and he himself seeketh to be known openly. + If thou do these things, manifest thyself to the world.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">5. Neque enim fratres eius credebant + in eum.</td> + + <td class="tei tei-cell">5. For neither did his brethren + believe in him.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">5. As already + explained, if we regard the three Apostles as included among the + brethren, we may understand here that their faith was still + <em class="tei tei-emph"><span style= + "font-style: italic">imperfect</span></em>; if other cousins of our + Lord are meant, they may have been wholly without faith.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">6. Dicit ergo eis Iesus: Tempus meum + nondum advenit: tempus autem vestrum semper est paratum.</td> + + <td class="tei tei-cell">6. Then Jesus said to them: My time is + not yet come; but your time is always ready.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">6. There are many + opinions as to what is meant by <em class="tei tei-emph"><span style= + "font-style: italic">His time</span></em>, here referred to by + Christ. Some say it is the time of His passion; others, the time for + manifesting Himself to the world; and others, the time for going up + to Jerusalem. The latter opinion seems to us the most natural and + most probable.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">7. Non potest mundus odisse vos: me + autem odit, quia ego testimonium perhibeo de illo quod opera + eius mala sunt.</td> + + <td class="tei tei-cell">7. The world cannot hate you; but me + it hateth: because I give testimony of it, that the works + thereof are evil.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">7. His brethren + might go up to Jerusalem at any time, for they, even if some of them + were Apostles, had not yet incurred the odium of the <em class= + "tei tei-emph"><span style="font-style: italic">wicked</span></em> + world (John xv. 18, 19).</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">8. Vos ascendite ad diem festum hunc: + ego autem non ascendo ad diem festum istum, quia meum tempus + nondum impletum est.</td> + + <td class="tei tei-cell">8. Go you up to this festival day, but + I go not up to this festival day: because my time is not + accomplished.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">9. Haec cum dixisset, ipse mansit in + Galilaea.</td> + + <td class="tei tei-cell">9. When he had said these things, he + himself staid in Galilee.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">10. Ut autem ascenderunt fratres eius, + tunc et ipse ascendit ad diem festum non manifeste, sed quasi + in occulto.</td> + + <td class="tei tei-cell">10. But after his brethren were gone + up, then he also went up to the feast, not openly, but as it + were in secret.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">8-10. Christ here + seems to say that He will not go up to Jerusalem for the feast, and + yet He went. Various answers to this difficulty have been given:—(1) + Many ancient MSS. and versions, instead of <span class= + "tei tei-q">“Non (οὐκ) ascendo”</span> read <span class= + "tei tei-q">“<em class="tei tei-emph"><span style= + "font-style: italic">Nondum</span></em> (οὔπω) ascendo;”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">i.e.</span></span>, I go not up <em class= + "tei tei-emph"><span style="font-style: italic">yet</span></em>. + However, as this is the easier reading to explain, and as the + <span class="tei tei-pb" id="page138">[pg 138]</span><a name="Pg138" + id="Pg138" class="tei tei-anchor"></a> other is equally well + supported by ancient authority, we are inclined to believe that the + more difficult (οὐκ) is the true reading. Hence (2) others say that + our Lord used an ambiguous phrase: I go not up, meaning I go not up + <em class="tei tei-emph"><span style= + "font-style: italic">now</span></em> (but shall go afterwards). (3) + The correct explanation seems to be that insinuated by our + Evangelist. Christ said: I go not up (as you desire, in your company, + and publicly); then when He went up, it was not publicly, but, as it + were, in secret.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">11. Iudaei ergo quaerebant eum in die + festo, et dicebant: Ubi est ille?</td> + + <td class="tei tei-cell">11. The Jews therefore sought him on + the festival day and said: Where is he?</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">11. The leaders of + the Jews seek Him at the feast, but, through contempt, do not name + Him.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">12. Et murmur multum erat in turba de + eo. Quidam enim dicebant: Quia bonus est. Alii autem dicebant: + Non, sed seducit turbas.</td> + + <td class="tei tei-cell">12. And there was much murmuring among + the multitude concerning him. For some said: He is a good man. + And others said: No, but he seduceth the people.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">13. Nemo tamen palam loquebatur de + illo, propter metum Iudaeorum.</td> + + <td class="tei tei-cell">13. Yet no man spoke openly of him, + for fear of the Jews.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">13. <span class= + "tei tei-hi"><span style="font-weight: 700">Openly</span></span> + (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">palam</span></span>) does not fully express the + force of the Greek word, which seems to mean here <em class= + "tei tei-emph"><span style="font-style: italic">with open + approval</span></em>.</p><a name="VII_14" id="VII_14" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">14. Iam autem die festo mediante, + ascendit Iesus in templum, et docebat.</td> + + <td class="tei tei-cell">14. Now about the midst of the feast, + Jesus went up into the temple, and taught.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">14. The festival + lasted for eight days, so that this would be the fourth or fifth + day.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">15. Et mirabantur Iudaei, dicentes: + Quomodo hic litteras scit, cum non didicerit?</td> + + <td class="tei tei-cell">15. And the Jews wondered, saying: How + doth this man know letters, having never learned?</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">15. From this + verse it is plain that Christ had never attended any of the Jewish + schools, where the <em class="tei tei-emph"><span style= + "font-style: italic">Scriptures</span></em> (γράμματα) were + explained.</p><span class="tei tei-pb" id="page139">[pg + 139]</span><a name="Pg139" id="Pg139" class="tei tei-anchor"></a> + <a name="VII_16" id="VII_16" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">16. Respondit eis Iesus, et dixit: Mea + doctrina non est mea, sed eius qui misit me.</td> + + <td class="tei tei-cell">16. Jesus answered them and said: My + doctrine is not mine, but his that sent me.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">16. The sense is: + The doctrine I preach has not been excogitated by Me; I have received + it from My Father. As man, Christ had received His knowledge through + the beatific vision, and by infusion into His human soul, and as God, + He had received it from the Father from all eternity.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">17. Si quis voluerit voluntatem eius + facere, cognoscet de doctrina utrum ex Deo sit, an ego a meipso + loquar.</td> + + <td class="tei tei-cell">17. If any man will do the will of + him: he shall know of the doctrine, whether it be of God, or + whether I speak of myself.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">18. Qui a semetipso loquitur, gloriam + propriam quaerit: qui autem quaerit gloriam eius qui misit eum, + hic verax est, et iniustitia in illo non est.</td> + + <td class="tei tei-cell">18. He that speaketh of himself, + seeketh his own glory: but he that seeketh the glory of him + that sent him, he is true, and there is no injustice in + him.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">17, 18. In proof + that His doctrine is from God, He appeals to two arguments:—(1) If + they will only follow the will of God, and believe, <em class= + "tei tei-emph"><span style= + "font-style: italic">experience</span></em> will teach them that His + doctrine is divine. (2) The fact that He seeks not His own glory, but + the glory of the Father, is a proof that His doctrine is the doctrine + of the Father, and, therefore a proof that He is veracious, and does + not deceive (<em class="tei tei-emph"><span style= + "font-style: italic">injustitia</span></em> in illo non est). This + second argument, as Mald. points out, is based upon what does, not + upon what should, happen among men. When men preach doctrines of + their own invention, they generally seek their own glory.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">19. Nonne Moyses dedit vobis legem: et + nemo ex vobis facit legem?</td> + + <td class="tei tei-cell">19. Did not Moses give you the law, + and <span class="tei tei-hi"><span style= + "font-style: italic">yet</span></span> none of you keepeth the + law?</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">20. Quid me quaeritis interficere? + Respondit turba, et dixit: Daemonium habes: quis te quaerit + interficere?</td> + + <td class="tei tei-cell">20. Why seek you to kill me? The + multitude answered and said: Thou hast a devil; who seeketh to + kill thee?</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">19, 20. Most + probably Christ begins here to defend Himself against the charge of + violating the Sabbath, which the Jews had brought against Him on a + former occasion (v. 16, 18), <span class="tei tei-pb" id= + "page140">[pg 140]</span><a name="Pg140" id="Pg140" class= + "tei tei-anchor"></a> and which they still remembered against + Him.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">He uses an + <span class="tei tei-q">“argumentum ad hominem”</span>: You do not + keep the law yourselves, why then seek to kill Me, even for what you + allege to be a violation of it? Some among the crowd were even then + anxious to kill Jesus, as His words prove, and to these He directs + His words; but there were many present who had no such intention, and + some of these reply, <span class="tei tei-hi"><span style= + "font-weight: 700">Thou hast a devil</span></span>. They may have + meant that He was possessed, or simply that He was raving, out of His + senses.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">21. Respondit Iesus, et dixit eis: + Unum opus feci, et omnes miramini.</td> + + <td class="tei tei-cell">21. Jesus answered and said to them: + One work I have done; and you all wonder:</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">22. Propterea Moyses dedit vobis + circumcisionem: (non quia ex Moyse est, sed ex patribus) et in + sabbato circumciditis hominem.</td> + + <td class="tei tei-cell">22. Therefore Moses gave you + circumcision (not because it is of Moses, but of the fathers); + and on the sabbath-day you circumcise a man.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">23. Si circumcisionem accipit homo in + sabbato, ut non solvatur lex Moysi: mihi indignamini quia totum + hominem sanum feci in sabbato?</td> + + <td class="tei tei-cell">23. If a man receive circumcision on + the sabbath-day, that the law of Moses may not be broken; are + you angry at me because I have healed the whole man on the + sabbath-day?</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">21-23. He proceeds + to show by sober reasoning, that they ought not to blame Him for + having healed the man on the Sabbath.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The <span class= + "tei tei-hi"><span style="font-weight: 700">one work</span></span> of + verse 21 is the healing of the man on the Sabbath day (v. 9, 16). + Some prefer to connect <span class="tei tei-q">“propterea”</span> + with verse 21: <span class="tei tei-q">“and you all wonder on account + of it.”</span> But it is better to connect it, as in the Vulgate, + with what follows. The sense is: it was on this account Moses gave + you circumcision; namely, because it had been handed down from the + Patriarchs (Gen. xvii. 10), not because it was properly a part of the + law. If then a man may receive circumcision on the Sabbath, + <em class="tei tei-emph"><span style="font-style: italic">and + yet</span></em> the law regarding the observance of the Sabbath is + not violated thereby, are you angry with Me because, doing the will + of God, I made a man whole, both body and soul, on the Sabbath? In + this explanation, <span class="tei tei-q">“ut”</span> (ἵνα) is + ecbatic, denoting a consequence. See Gen. xxii. 14; John <a href= + "#X_17" class="tei tei-ref">x. 17</a>; Apoc. xiii. <span class= + "tei tei-pb" id="page141">[pg 141]</span><a name="Pg141" id="Pg141" + class="tei tei-anchor"></a> 13. Others, however, give the particle + its ordinary telic force, and explain thus: If then a man may receive + circumcision on the Sabbath, <em class="tei tei-emph"><span style= + "font-style: italic">in order that</span></em> the law commanding + circumcision to be performed on the eighth day be not violated, are + you angry, &c.? Both explanations are probable, and leave the + argument unchanged.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">24. Nolite iudicare secundum faciem, + sed iustum iudicium iudicate.</td> + + <td class="tei tei-cell">24. Judge not according to the + appearance, but judge just judgment.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">24. <span class= + "tei tei-hi"><span style="font-weight: 700">According to the + appearance</span></span>; <span class="tei tei-hi"><span style= + "font-style: italic">i.e.</span></span>, take no account of persons, + but judge according to the merits of the case.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">25. Dicebant ergo quidam ex + Ierosolymis: Nonne hic est quem quaerunt interficere?</td> + + <td class="tei tei-cell">25. Some therefore of Jerusalem said: + Is not this he whom they seek to kill?</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">26. Et ecce palam loquitur, et nihil + ei dicunt. Numquid vere cognoverunt principes quia hic est + Christus?</td> + + <td class="tei tei-cell">26. And behold he speaketh openly, and + they say nothing to him. Have the rulers known for a truth that + this is the Christ?</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">25, 26. Some of + the people of Jerusalem (the correct reading is Ἱεροσολυμιτῶν) said: + can it be that they have discovered that He is really Christ?</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">27. Sed hunc scimus unde sit: Christus + autem cum venerit, nemo scit unde scit.</td> + + <td class="tei tei-cell">27. But we know this man whence he is: + but when the Christ cometh, no man knoweth whence he is.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">27. And yet this + cannot be, for we know this man whence he is; but when the Christ + cometh no man knoweth whence He is. This erroneous opinion of theirs + may have arisen from Micheas, v. 2: <span class="tei tei-q">“His + going forth is from the beginning from the days of eternity;”</span> + and Mal. iii. 2: <span class="tei tei-q">“And who shall be able to + think of the day of His coming?”</span></p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">28. Clamabat ergo Iesus in templo + docens, et dicens: Et me scitis, et unde sim scitis: et a + meipso non veni, sed est verus qui misit me, quem vos + nescitis.</td> + + <td class="tei tei-cell">28. Jesus therefore cried out in the + temple, teaching and saying: You both know me, and you know + whence I am, and I am not come of myself; but he that sent me + is true, whom you know not.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">28. The meaning + is: You <span class="tei tei-pb" id="page142">[pg 142]</span><a name= + "Pg142" id="Pg142" class="tei tei-anchor"></a> know Me as man, and + you know My parents, and yet I come not of My own authority, but sent + by My Father, who therein shows Himself true to His promises.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">29. Ego scio eum: quia ab ipso sum, et + ipse me misit.</td> + + <td class="tei tei-cell">29. I know him, because I am from him, + and he hath sent me.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">29. He declares + His Divine knowledge of the Father, His eternal generation, and + mission in time.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">30. Quaerebant ergo eum apprehendere: + et nemo misit in illum manus, quia nondum venerat hora + eius.</td> + + <td class="tei tei-cell">30. They sought therefore to apprehend + him: and no man laid hands on him, because his hour was not yet + come.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">30. They rightly + understand Him to claim to be Divine, and as a consequence seek to + apprehend Him; but the time for His sufferings had not yet arrived, + and so they were powerless.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">31. De turba autem multi crediderunt + in eum, et dicebant: Christus cum venerit, numquid plura signa + faciet quam quae hic facit?</td> + + <td class="tei tei-cell">31. But of the people many believed in + him, and said: When the Christ cometh, shall he do more + miracles than these which this man doth?</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">31. Many of the + multitude—in contrast with their leaders—believed in Him. + <span class="tei tei-hi"><span style="font-weight: 700">When the + Christ cometh, shall he</span></span>, &c. The question, + expecting, as it does, a negative answer (numquid), suggests that + Jesus must be the Christ.</p><a name="VII_32" id="VII_32" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">32. Audierunt pharisaei turbam + murmurantem de illo haec: et miserunt principes et pharisaei + ministros, ut apprehenderent eum.</td> + + <td class="tei tei-cell">32. The Pharisees heard the people + murmuring these things concerning him: and the rulers and + Pharisees sent ministers to apprehend him.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">32. <span class= + "tei tei-hi"><span style="font-weight: 700">Rulers</span></span>, + rather chief priests (ἀρχιερεῖς). The <span class= + "tei tei-hi"><span style="font-weight: 700">ministers</span></span> + were officers attendant upon the Sanhedrim, or engaged about the + temple. See verses <a href="#VII_45" class="tei tei-ref">45, 46</a>; + xiii. <a href="#XIII_3" class="tei tei-ref">3</a>, <a href="#XIII_18" + class="tei tei-ref">18</a>, <a href="#XIII_22" class= + "tei tei-ref">22</a>; <a href="#XIX_6" class="tei tei-ref">xix. + 6</a>; Acts v. 22, 26. As the Sanhedrim was made up of chief priests, + Pharisees, and Scribes, probably it was the Sanhedrim that sent these + ministers to apprehend Christ.</p><a name="VII_33" id="VII_33" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">33. Dixit ergo eis Iesus: Adhuc + modicum tempus vobiscum sum: et vado ad eum qui me misit.</td> + + <td class="tei tei-cell">33. Jesus therefore said to them: Yet + a little while I am with you: and <span class= + "tei tei-hi"><span style= + "font-style: italic">then</span></span> I go to him that sent + me.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">33. Omit + <span class="tei tei-q">“eis”</span> (to them). <span class= + "tei tei-pb" id="page143">[pg 143]</span><a name="Pg143" id="Pg143" + class="tei tei-anchor"></a> Christ's words were probably directed not + merely to the ministers, but to all the people. <span class= + "tei tei-hi"><span style="font-weight: 700">Yet a little while I am + with you</span></span>, <span class="tei tei-hi"><span style= + "font-style: italic">i.e.</span></span>, almost six months more after + this feast of Tabernacles, and then He would go to the + Father.</p><a name="VII_34" id="VII_34" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">34. Quaeretis me, et non invenietis: + et ubi ego sum vos non potestis venire.</td> + + <td class="tei tei-cell">34. You shall seek me, and shall not + find me: and where I am, <span class="tei tei-hi"><span style= + "font-style: italic">thither</span></span> you cannot + come.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">34. <span class= + "tei tei-hi"><span style="font-weight: 700">You shall seek me, and + shall not find me.</span></span> Some think these words were + fulfilled at the siege of Jerusalem, when many of the Jews must have + looked in vain for help from Him whom they had put to death.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Others, like + Maldonatus, say the statement is conditional: even if you sought me, + you should not find me, after a little while.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Since the same + words: <span class="tei tei-q">“You shall seek me,”</span> were + afterwards addressed to the Apostles (xiii. 33), it is not likely + that the reference is to seeking Him at the destruction of Jerusalem, + for the Apostles did not seek Him then. It would also seem from xiii. + 33 that the view of Maldonatus just stated is not probable, for in + xiii. 33 there is not a conditional statement, but simply a + prediction that the Apostles would seek Him. Hence we take it that in + the text before us also, there is a prediction that the Jews after + His departure would, when in distress and tribulation, desire to see + Him once more among them. Doubtless, many Jews afterwards had such a + desire, but it was in vain, for He had gone to Him that sent Him.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">And where I + am</span></span> (= shall be) <span class="tei tei-hi"><span style= + "font-weight: 700">thither you cannot come</span></span>.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">These words too + were afterwards addressed to the Apostles (xiii. 33), and we believe + in the same sense as here. The meaning is that until death at least + the separation would be complete, for He would be no longer here, and + where He would be they could not join Him. Some take the words: + <span class="tei tei-q">“You cannot come,”</span> as meaning here + that the Jews on account of their sins could <em class= + "tei tei-emph"><span style="font-style: italic">never</span></em> + enter heaven. But since, as we have said, the same words were + afterwards addressed to the Apostles, the view we have adopted seems + more probable.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">35. Dixerunt ergo Iudaei ad + semetipsos: Quo hic iturus est, quia non inveniemus eum? + numquid in dispersionem gentium iturus est, et docturus + gentes?</td> + + <td class="tei tei-cell">35. The Jews therefore said, among + themselves: Whither will he go, that we shall not find him? + will he go unto the dispersed among the gentiles, and teach the + gentiles?</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">35. <span class= + "tei tei-hi"><span style="font-weight: 700">The dispersed among the + Gentiles</span></span>, <span class="tei tei-hi"><span style= + "font-style: italic">i.e.</span></span>, the Jews scattered among the + Gentiles, or more probably the Gentiles <span class="tei tei-pb" id= + "page144">[pg 144]</span><a name="Pg144" id="Pg144" class= + "tei tei-anchor"></a> themselves (Ἑλλήνων, not Ἑλληνιστῶν) scattered + over the world. The concluding words of the verse: <span class= + "tei tei-q">“and teach the Gentiles”</span> render the latter view + the more probable.</p><a name="VII_36" id="VII_36" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">36. Quis est hic sermo, quem dixit: + Quaeretis me, et non invenietis: et ubi sum ego, vos non + potestis venire?</td> + + <td class="tei tei-cell">36. What is this saying that he hath + said: You shall seek me, and shall not find me; and where I am, + you cannot come?</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">37. In novissimo autem die magno + festivitatis, stabat Iesus, et clamabat, dicens: Si quis sitit, + veniat ad me, et bibat.</td> + + <td class="tei tei-cell">37. And on the last <span class= + "tei tei-hi"><span style="font-style: italic">and</span></span> + great day of the festivity, Jesus stood and cried, saying: If + any man thirst, let him come to me, and drink.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">38. Qui credit in me, sicut dicit + scriptura, flumina de ventre eius fluent aquae vivae.</td> + + <td class="tei tei-cell">38. He that believeth in me, as the + scripture saith, <span class="tei tei-hi"><span style= + "font-style: italic">Out of his belly shall flow rivers of + living water</span></span>.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">37, 38. On the + last day, the great day of the feast, that is, the eighth day, Jesus + cried aloud to the people assembled at the temple. His words mean: If + anyone thirst spiritually, let him come to Me by faith, and grace + shall be abundantly poured into his soul. The words: <span class= + "tei tei-hi"><span style="font-weight: 700">Out of his + belly</span></span>, &c., are nowhere to be found in the Old + Testament; but, as signifying the abundance of grace in the new + dispensation, they convey the sense of many passages of the Old + Testament. See Is. xli. 18, xliv. 3.; Ezech. xxxvi. 25; Joel ii. + 28.</p><a name="VII_39" id="VII_39" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">39. Hoc autem dixit de Spiritu, quem + accepturi erant credentes in eum: nondum enim erat Spiritus + datus, quia Iesus nondum erat glorificatus.</td> + + <td class="tei tei-cell">39. Now this he said of the Spirit + which they should receive who believed in him: for as yet the + Spirit was not given, because Jesus was not yet glorified.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">39. The Evangelist + gives an authentic interpretation of our Lord's words: <span class= + "tei tei-hi"><span style="font-weight: 700">For as yet the Spirit was + not given</span></span>. These words explain why our Lord spoke of + the abundant outpouring of the Spirit as <em class= + "tei tei-emph"><span style="font-style: italic">still to + come</span></em>, for the Holy Ghost was not yet given, inasmuch as + Christ was not yet glorified (xvi. 7). When it is said that the Holy + Ghost was not yet given, the meaning is, that He was not yet given so + <em class="tei tei-emph"><span style= + "font-style: italic">abundantly</span></em>, so <em class= + "tei tei-emph"><span style= + "font-style: italic">manifestly</span></em>, or so <em class= + "tei tei-emph"><span style= + "font-style: italic">universally</span></em>, as He has been since + the first Pentecost. It is not meant that the Holy Ghost had not been + given to the just of the Old Testament. They, as well <span class= + "tei tei-pb" id="page145">[pg 145]</span><a name="Pg145" id="Pg145" + class="tei tei-anchor"></a> as we, had the grace of the Holy Ghost in + their souls; moreover, according to the common teaching of the + fathers and theologians, they, like the just now, had the Holy Ghost + united to their souls, not merely by His grace, but also by a + substantial union. This union is not, however, peculiar to the Holy + Ghost, but is common to the Three Divine Persons, by reason of their + unity of nature, and is only by appropriation attributed to the Holy + Ghost. See Franz., <span class="tei tei-hi"><span style= + "font-style: italic">De Trin., last Disp.</span></span>; Corl., pp. + 198, 199.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">40. Ex illa ergo turba cum audissent + hos sermones eius, dicebant: Hic est vere propheta.</td> + + <td class="tei tei-cell">40. Of that multitude therefore, when + they had heard these words of his, some said: This is the + prophet indeed.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">41. Alii dicebant: Hic est Christus. + Quidam autem dicebant: Numquid a Galilaea venit Christus?</td> + + <td class="tei tei-cell">41. Others said: This is the Christ. + But some said: Doth the Christ come out of Galilee?</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">42. Nonne scriptura dicit: Quia ex + semine David, et de Bethlehem castello, ubi erat David, venit + Christus?</td> + + <td class="tei tei-cell">42. Doth not the scripture say: That + Christ cometh out of the seed of David, and from Bethlehem the + town where David was?</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">43. Dissensio itaqua facta est in + turba propter eum.</td> + + <td class="tei tei-cell">43. So there arose a dissension among + the people because of him.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">44. Quidam autem ex ipsis volebant + apprehendere eum: sed nemo misit super eum manus.</td> + + <td class="tei tei-cell">44. And some of them would have + apprehended him: but no man laid hands upon him.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">40-44. The + Evangelist notes the difference of opinion among the crowd. Some + believed Him to be <em class="tei tei-emph"><span style= + "font-style: italic">the Prophet</span></em> promised to Moses (Deut. + xviii. 18); others (wrongly distinguishing between the Prophet and + the Messias) held Him to be the Messias; others doubted (verse 41); + others remained wholly incredulous (verse 44). In verse 42, three + different passages of Sacred Scripture are combined: <span class= + "tei tei-q">“of the seed of David”</span> (Is. xi. 1); <span class= + "tei tei-q">“from Bethlehem”</span> (Mich. v. 2); <span class= + "tei tei-q">“the town where David was”</span> (1 Kings xvii. + 12).</p><a name="VII_45" id="VII_45" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">45. Venerunt ergo ministri ad + pontifices et pharisaeos. Et dixerunt eis illi: Quare non + adduxistis illum?</td> + + <td class="tei tei-cell">45. The ministers therefore came to + the chief priests and the Pharisees. And they said to them: Why + have you not brought him?</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">46. Responderunt ministri: Numquam sic + locutus est homo, sicut hic homo.</td> + + <td class="tei tei-cell">46. The ministers answered: Never did + man speak like this man.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">47. Responderunt ergo eis pharisaei; + numquid et vos seducti estis?</td> + + <td class="tei tei-cell">47. The Pharisees therefore answered + them: Are you also seduced?</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">48. Numquid ex principibus aliquis + credidit in eum, aut ex pharisaeis?</td> + + <td class="tei tei-cell">48. Hath any one of the rulers + believed in him, or of the Pharisees?</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">49. Sed turba haec, quae non novit + legem maledicti sunt.</td> + + <td class="tei tei-cell">49. But this multitude that knoweth + not the law, are accursed.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">45-49. The + officers, who had been sent a few days before to apprehend Christ + (see above, <a href="#VII_14" class="tei tei-ref">14</a>, <a href= + "#VII_32" class="tei tei-ref">32</a>), or perhaps other officers, + return and bear favourable testimony to Him, for which they are + rebuked by the Pharisees.</p><span class="tei tei-pb" id= + "page146">[pg 146]</span><a name="Pg146" id="Pg146" class= + "tei tei-anchor"></a> <a name="VII_50" id="VII_50" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">50. Dixit Nicodemus ad eos, ille qui + venit ad eum nocte, qui unus erat ex ipsis.</td> + + <td class="tei tei-cell">50. Nicodemus said to them, he that + came to him by night, who was one of them.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">51. Numquid lex nostra iudicat hominem + nisi prius audierit ab ipso, et cognoverit quid faciat?</td> + + <td class="tei tei-cell">51. Doth our law judge any man, unless + it first hear him, and know what he doth?</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">52. Responderunt, et dixerunt ei: + Numquid et tu Galilaeus es? Scrutare scripturas, et vide quia a + Galilaea propheta non surgit.</td> + + <td class="tei tei-cell">52. They answered and said to him: Art + thou also a Galilean? Search the scriptures, and see that out + of Galilee a prophet riseth not.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">50-52. Nicodemus + (iii. 1, 2) interposes in Christ's favour; to whom the members of the + Sanhedrim impatiently reply that no prophet had ever arisen in + Galilee, thus disposing, as they thought, of Christ's claim to be a + prophet. But they were wrong in their assumption that Christ had been + born in Galilee (see Luke ii. 4-7), and equally wrong in the + conclusion they drew that, being a Galilean, He could not be a + prophet. For the Sacred Scriptures had nowhere said that a prophet + could not arise in Galilee; nay, they prove that the prophet Jonas + was a Galilean, 4 Kings, xiv. 25.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">53. Et reversi sunt unusquisque in + domum suam.</td> + + <td class="tei tei-cell">53. And every man returned to his own + house.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">53. See next + chapter.</p> + </div><span class="tei tei-pb" id="page147">[pg 147]</span><a name= + "Pg147" id="Pg147" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"> + <a name="toc41" id="toc41"></a> <a name="pdf42" id="pdf42"></a> + + <h1 class="tei tei-head" style= + "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"> + <span style="font-size: 173%">Chapter VIII.</span></h1> + + <div class="block tei tei-quote" style= + "margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">1-2.</span> <span class="tei tei-hi"><span style= + "font-size: 90%; font-weight: 700">Christ having spent the night on + the Mount of Olives, returns in the morning to the temple and + teaches.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">3-11.</span> <span class="tei tei-hi"><span style= + "font-size: 90%; font-weight: 700">The story of the woman taken in + adultery.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">12-20.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">Discourse + of Christ with the Pharisees in the treasury.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">21-29.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">He + upbraids them for their incredulity, and foretells His own + crucifixion.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">30-50.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">Many + believed in Him, but others remained incredulous (33), and to these + He says that they are not the children of Abraham, but of the + devil.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">51-59.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">Challenged + by the Jews, He declares Himself greater than Abraham; and when + they were about to stone Him for this declaration, He hides + Himself.</span></span></p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc43" id="toc43"></a> <a name="pdf44" id="pdf44"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">Authenticity of John vii. 53-viii. + 11.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This is the + second of the three passages in our Gospel, whose authenticity has + been seriously questioned. See <a href="#Intro_VI" class= + "tei tei-ref">Introd. VI</a>. We shall sum up the evidence by which + the critical question must be decided, and then say what we think + as to the genuineness of the passage.</p> + + <div class="tei tei-div" style= + "margin-bottom: 3.00em; margin-top: 3.00em"> + <a name="toc45" id="toc45"></a> <a name="pdf46" id="pdf46"></a> + + <h3 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"> + <span style="font-size: 120%">Evidence against + Authenticity.</span></h3> + + <p class="tei tei-p" style="margin-bottom: 1.00em">1. + <span class="tei tei-hi"><span style= + "font-style: italic">Manuscripts.</span></span>—The passage is + wanting in the four oldest Greek MSS. that we possess, viz., in + B, א, A, C; the two former of which are thought by critics to + belong to the fourth, and the two latter, to the fifth century; + also in four other <em class="tei tei-emph"><span style= + "font-style: italic">uncial</span></em> MSS., in more than sixty + <em class="tei tei-emph"><span style= + "font-style: italic">cursives</span></em>, and in thirty-three + Evangelistaries.<a id="noteref_63" name="noteref_63" href= + "#note_63"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">63</span></span></a> In + about fifty other MSS., though read, it is marked as + doubtful.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">2. + <span class="tei tei-hi"><span style= + "font-style: italic">Versions.</span></span>—It is wanting in the + best MSS. of the <span class="tei tei-q">“Vetus Itala;”</span> in + the <span class="tei tei-q">“Simple”</span> and <span class= + "tei tei-q">“Figured”</span> Syriac; in most MSS. of the Coptic; + in all of Gothic, and in some of the Armenian.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">3. + <span class="tei tei-hi"><span style= + "font-style: italic">Fathers.</span></span>—The passage is + <span class="tei tei-pb" id="page148">[pg 148]</span><a name= + "Pg148" id="Pg148" class="tei tei-anchor"></a> not commented upon + by any of the Greek fathers that wrote upon this Gospel.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">4. + <span class="tei tei-hi"><span style= + "font-style: italic">Internal evidence</span></span> is said to + prove the passage spurious, because of the use of many words and + phrases not elsewhere used by St. John.<a id="noteref_64" name= + "noteref_64" href="#note_64"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">64</span></span></a></p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 3.00em; margin-top: 3.00em"> + <a name="toc47" id="toc47"></a> <a name="pdf48" id="pdf48"></a> + + <h3 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"> + <span style="font-size: 120%">Evidence in favour of + Authenticity.</span></h3> + + <p class="tei tei-p" style="margin-bottom: 1.00em">1. + <span class="tei tei-hi"><span style= + "font-style: italic">Manuscripts.</span></span>—The passage is + found in seven <em class="tei tei-emph"><span style= + "font-style: italic">uncial</span></em> MSS. (one of which, D, + though itself only of the sixth century, is thought to represent + the text of the Gospels as it stood in the second century); in + more than three hundred cursives, and in six Evangelistaries.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">2. + <span class="tei tei-hi"><span style= + "font-style: italic">Versions.</span></span>—The passage is found + in the Latin Vulgate, in the Arabic, Persian, Ethiopic, Syriac of + Jerusalem, Slavic, and Anglo-Saxon.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">3. + <span class="tei tei-hi"><span style= + "font-style: italic">Fathers.</span></span>—<em class= + "tei tei-emph"><span style="font-style: italic">The + passage</span></em> is read by nearly all the Latin + fathers—Ambrose, Augustine, Jerome, Leo the Great, Chrysologus, + Sedulius, Cassiodorus, &c.; and in the <span class= + "tei tei-hi"><span style="font-style: italic">Apostolic + Constitutions</span></span>, a work of the third, or, at the + latest, the fourth century.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">4. + <span class="tei tei-hi"><span style= + "font-style: italic">Internal + Evidence</span></span>—(<span class="tei tei-hi"><span style= + "font-style: italic">a</span></span>) Christ's merciful treatment + of the adulteress harmonizes beautifully with His declaration + immediately after (viii. 15), that at His first coming He + condemned no man. (<span class="tei tei-hi"><span style= + "font-style: italic">b</span></span>) It is inconceivable how a + passage <em class="tei tei-emph"><span style= + "font-style: italic">of this nature</span></em> could ever have + found its way into so many MSS., unless it was written by St. + John. On the other hand, it is easy to see how, though genuine, + it came to be omitted in many MSS., through the fear that + Christ's merciful treatment of the adulteress might encourage + sinners. This is exactly what St. Augustine says:—<span class= + "tei tei-q">“Nonnulli modicae fidei, vel potius inimici verae + fidei, credo metuentes peccandi impunitatem dari mulieribus suis, + illud quod de adulterae indulgentia Dominus fecit, abstulerunt de + codicibus suis, quasi permissionem peccandi tribuerit qui dixit: + <span class="tei tei-q">‘Jam deinceps noli + peccare’</span> ”</span> (St. Aug., <span class= + "tei tei-hi"><span style="font-style: italic">De Conj. + Adult.</span></span>, 2, 7).</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">As regards the + arguments <em class="tei tei-emph"><span style= + "font-style: italic">against</span></em> the passage, we believe + that the reason given by St. Augustine in the words just quoted, + explains the absence of the passage in so many MSS., versions, + and fathers. As to the internal arguments against the passage, it + must be admitted that a number of words are used here which are + not met with elsewhere in the writings of St. John; but then the + subject is peculiar, and besides in many other passages which + <span class="tei tei-pb" id="page149">[pg 149]</span><a name= + "Pg149" id="Pg149" class="tei tei-anchor"></a> are unquestioned, + we meet with several words not used elsewhere by the + Evangelist.<a id="noteref_65" name="noteref_65" href= + "#note_65"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">65</span></span></a> Even + Renan admits that there is nothing in the passage that is at + variance with the style of the fourth Gospel.<a id="noteref_66" + name="noteref_66" href="#note_66"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">66</span></span></a></p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 3.00em; margin-top: 3.00em"> + <a name="toc49" id="toc49"></a> <a name="pdf50" id="pdf50"></a> + + <h3 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"> + <span style="font-size: 120%">Conclusion.</span></h3> + + <p class="tei tei-p" style="margin-bottom: 1.00em">From the + evidence, which has been impartially laid before the reader, we + hold we are justified in concluding that even on mere critical + grounds the passage is more probably genuine. Some, as Franzelin + (<span class="tei tei-hi"><span style="font-style: italic">De + Sacra. Script.</span></span>, Thes. xix., pp. 466, 467), go + farther, and hold, that since the decree of the Council of Trent + (Sess. iv.), which defined all the sacred books of the Bible, and + <em class="tei tei-emph"><span style="font-style: italic">all + their parts</span></em>, as found in the Latin Vulgate, to be + canonical, it is not lawful for any Catholic to question the + authenticity of this passage. They argue that this passage + constitutes a <em class="tei tei-emph"><span style= + "font-style: italic">part</span></em> (not merely a <span class= + "tei tei-q">“particula”</span>) of the Gospel of St. John, and + is, therefore, covered by the decree of Trent. Nor can it be said + in reply that the Council, in the words <span class= + "tei tei-q">“cum omnibus suis partibus,”</span> meant to define + the authenticity of the Deuterocanonical fragments of the + <em class="tei tei-emph"><span style= + "font-style: italic">Old</span></em> Testament only, for the + Acts<a id="noteref_67" name="noteref_67" href= + "#note_67"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">67</span></span></a> of + the Council show that these words were intended to refer + especially to the fragments of the Gospels.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">To conclude, + then, we hold that we are not only critically justified in + accepting John vii. 53-viii. 11, as authentic, but that it is + extremely probable that as Catholics we are <em class= + "tei tei-emph"><span style="font-style: italic">bound</span></em> + to accept it.</p> + </div> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc51" id="toc51"></a> <a name="pdf52" id="pdf52"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">Text.</span></h2> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">1. Iesus autem perrexit in montem + Oliveti:</td> + + <td class="tei tei-cell">1. And Jesus went unto mount + Olivet.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">1. In contrast + to those who retired to their homes (vii. 53), Jesus retired to + Mount Olivet, where He often spent the night in prayer (Luke xxi. + 37; vi. 12). Mount Olivet, separated from Jerusalem by the brook of + Cedron, was a Sabbath day's journey from the City (Acts i. 12); + that is to say, about seven and a-half stadia, and therefore less + than an English mile.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">2. Et diluculo iterum venit in + templum, et omnis populus venit ad eum, et sedens docebat + eos.</td> + + <td class="tei tei-cell">2. And early in the morning he came + again into the temple, and all the people came to him, and + sitting down he taught them.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">2. Early on the + morning that followed the eight days of the Feast of Tabernacles + (see <a href="#VII_36" class="tei tei-ref">vii. 37</a>), He came + again to the temple, and all the <span class="tei tei-pb" id= + "page150">[pg 150]</span><a name="Pg150" id="Pg150" class= + "tei tei-anchor"></a> people who were assembled in the City from + the various parts of Palestine, came to Him, and He was teaching + them.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">3. Adducunt autem scribae et + pharisaei mulierem in adulterio deprehensam: et statuerunt + eam in medio.</td> + + <td class="tei tei-cell">3. And the scribes and Pharisees + bring unto him a woman taken in adultery; and they set her in + the midst,</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">3. While Jesus + was engaged in teaching the people, the Pharisees bring to him a + woman who had been caught in adultery, <span class= + "tei tei-hi"><span style="font-weight: 700">in the very + act</span></span>, as we learn from the Greek of verse 4.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">4. Et dixerunt ei: Magister, haec + mulier modo deprehensa est in adulterio.</td> + + <td class="tei tei-cell">4. And said to him: Master, this + woman was even now taken in adultery.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">5. In lege autem Moyses mandavit + nobis huiusmodi lapidare. Tu ergo quid dicis?</td> + + <td class="tei tei-cell">5. Now Moses in the law commanded us + to stone such a one. But what sayest thou?</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">5. It is not + stated anywhere in the Pentateuch that the adulterer and adulteress + should be <em class="tei tei-emph"><span style= + "font-style: italic">stoned</span></em>, but it is, that they + should be put to death (Lev. xx. 10). Doubtless the death was by + stoning, as is indicated in Ezech. xvi. 38-40.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">6. Hoc autem dicebant tentantes eum, + ut possent accusare eum. Iesus autem inclinans se deorsum, + digito scribebat in terra.</td> + + <td class="tei tei-cell">6. And this they said, tempting him, + that they might accuse him. But Jesus bowing himself down, + wrote with his finger on the ground.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">6. They hoped to + entrap our Lord; for if he acquitted the woman they could charge + him with being an adversary of the Mosaic Law (Lev. xx. 10); while + if He condemned her to death, they could charge Him with defying + the Roman Law, which at this time denied to the Jews the right of + inflicting capital punishment (John xviii. 31). What Jesus wrote it + is impossible to say. 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 question.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">7. Cum ergo perseverarent + interrogantes eum, erexit se, et dixit eis: Qui sine peccato + est vestrum, primus in illam lapidem mittat.</td> + + <td class="tei tei-cell">7. When therefore they continued + asking him, he lifted up himself and said to them: He that is + without sin among you, let him first cast a stone at + her.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">7. <span class= + "tei tei-hi"><span style="font-weight: 700">Let him first cast a + stone at her.</span></span> The deep wisdom of this answer gave + them no ground for charging <span class="tei tei-pb" id= + "page151">[pg 151]</span><a name="Pg151" id="Pg151" class= + "tei tei-anchor"></a> Him with opposition to any law, and at the + same time referred them to their own guilty consciences. He does + not say that sinners may not be punished by sinners, 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 them.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">8. Et iterum se inclinans, scribebat + in terra.</td> + + <td class="tei tei-cell">8. And again stooping down, he wrote + on the ground.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">8. Having shamed + them by this appeal to the tribunal of their conscience, He again + stooped down to write, probably to afford them an opportunity to + depart.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">9. Audientes autem unus post unum + exibant, incipientes a senioribus: et remansit solus Iesus, + et mulier in medio stans.</td> + + <td class="tei tei-cell">9. But they hearing <span class= + "tei tei-hi"><span style= + "font-style: italic">this</span></span> went out one by one, + beginning at the eldest. And Jesus alone remained, and the + woman standing in the midst.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">10. Erigens autem se Iesus, dixit + ei: Mulier, ubi sunt qui te accusabant? nemo te + condemnavit?</td> + + <td class="tei tei-cell">10. Then Jesus lifting up himself, + said to her: Woman, where are they that accused thee? Hath no + man condemned thee?</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">11. Quae dixit: Nemo, Domine. Dixit + autem Iesus: Nec ego te condemnabo: vade, et iam amplius noli + peccare.</td> + + <td class="tei tei-cell">11. Who said: No man, Lord. And + Jesus said: Neither will I condemn thee. Go, and now sin no + more.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">11. <span class= + "tei tei-hi"><span style="font-weight: 700">Neither will I condemn + thee. Go, and now sin no more.</span></span> Doubtless the + treatment of her accusers by Christ, and abundant grace poured into + her soul, had already moved the woman's heart to repentance, and + Christ, exercising His Divine power, absolved her from her sin. He + did not condemn her, but, in telling her to sin no more, He showed + that she had done what was wrong, and warned her as to the future. + Thus the incident shows the boundless mercy of Christ for sinners, + His hatred of sin, and, what St. John probably had chiefly before + his mind in recording <span class="tei tei-pb" id="page152">[pg + 152]</span><a name="Pg152" id="Pg152" class="tei tei-anchor"></a> + it, Christ's Divine power to forgive sin.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">12. Iterum ergo locutus est eis + Iesus, dicens. Ego sum lux mundi: qui sequitur me non ambulat + in tenebris, sed habebit lumen vitae.</td> + + <td class="tei tei-cell">12. Again therefore Jesus spoke to + them, saying: I am the light of the world: he that followeth + me, walketh not in darkness, but shall have the light of + life.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">12. We do not + know whether this is a new discourse, or only a continuation of + that referred to above in verse 2. On Christ's words here recorded, + see above on <a href="#I_5" class="tei tei-ref">i. 5</a>. They + follow Christ, who believe in Him, and obey Him.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">13. Dixerunt ergo ei pharisaei: Tu + de teipso testimonium perhibes: testimonium tuum non est + verum.</td> + + <td class="tei tei-cell">13. The Pharisees therefore said to + him: Thou givest testimony of thyself: thy testimony is not + true.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">13. <span class= + "tei tei-hi"><span style="font-weight: 700">Thy testimony is not + true</span></span>; that is to say, is not juridical, such as ought + to be accepted.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">14. Respondit Iesus, et dixit eis: + Et si ego testimonium perhibeo de meipso, verum est + testimonium meum: quia scio unde veni, et quo vado: vos autem + nescitis unde venio, aut quo vado.</td> + + <td class="tei tei-cell">14. Jesus answered, and said to + them: Although I give testimony of myself, my testimony is + true: For I know whence I came, and whither I go: but you + know not whence I come, or whither I go.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">14. Christ's + answer is: though I bear testimony of Myself, My testimony should + be accepted, because I am God (I know whence I came, and whither I + go); self-interest and self-love can have no influence on Me, so as + to warp My judgment or weaken My testimony.</p><a name="VIII_15" + id="VIII_15" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">15. Vos secundum carnem iudicatis: + ego non iudico quemquam:</td> + + <td class="tei tei-cell">15. You judge according to the + flesh: I judge not any man.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">15. <span class= + "tei tei-hi"><span style="font-weight: 700">You judge according to + the flesh</span></span>; <span class="tei tei-hi"><span style= + "font-style: italic">i.e.</span></span>, according to appearances, + as though I were a mere man; or, more probably, according to your + carnal ideas (Rom. viii. 4-6); thinking Me an impostor, you condemn + Me. <span class="tei tei-hi"><span style="font-weight: 700">I judge + not any man.</span></span> The sense is that Christ at His first + coming, condemned no one, for it is of the judgment of condemnation + there is question, according to what seems the most probable view. + Compare iii. 17; xii. 47.</p><span class="tei tei-pb" id= + "page153">[pg 153]</span><a name="Pg153" id="Pg153" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">16. Et si iudico ego, iudicium meum + verum est, quia solus non sum: sed ego, et qui misit me, + Pater.</td> + + <td class="tei tei-cell">16. And if I do judge, my judgment + is true: because I am not alone, but I and the Father that + sent me.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">16. The meaning + is: if I did judge, My judgment would be just, because not the + judgment of a mere man, but identical with the judgment of My + Father. See <a href="#X_29" class="tei tei-ref">x. 30</a>; <a href= + "#XIV_10" class="tei tei-ref">xiv. 10</a>.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">17. Et in lege vestra scriptum est, + quia duorum hominum testimonium verum est.</td> + + <td class="tei tei-cell">17. And in your law it is written, + that the testimony of two men is true.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">17. Καὶ ... δὲ, + indicate the transition in which He passes from speaking of + condemnation to speak of His testimony. Your law, He says, requires + and is satisfied with two Witnesses (Deut. xvii. 6).</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">18. Ego sum qui testimonium perhibeo + de meipso: et testimonium perhibet de me, qui misit me, + Pater.</td> + + <td class="tei tei-cell">18. I am one that give testimony of + myself: and the Father that sent me, giveth testimony of + me.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">18. Now, two + bear testimony to Me. Two <em class="tei tei-emph"><span style= + "font-style: italic">Persons</span></em> bore testimony that the + man Christ, who spoke to the Jews, was God. The Son Himself, as God + bore this testimony by word and work, and the Father by the + miracles that He gave the Son to perform (v. 36).</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">19. Dicebant ergo ei: Ubi est Pater + tuus? Respondit Iesus: Neque me scitis, neque Patrem meum: si + me sciretis forsitan et Patrem meum sciretis.</td> + + <td class="tei tei-cell">19. They said therefore to him: + Where is thy Father? Jesus answered: Neither me do you know, + nor my Father: if you did know me, perhaps you would know my + Father also.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">19. To their + question Jesus answers: <span class="tei tei-hi"><span style= + "font-weight: 700">Neither me do you know, nor my + Father</span></span>. The sense is: You know not who I am, + <em class="tei tei-emph"><span style="font-style: italic">that I am + God</span></em>; if you knew and recognised Me to be God, you would + also know who My Father is, that He must be God; and thus you would + know the answer to your question, since God dwells in heaven. On + the use of <span class="tei tei-q">“forsitan,”</span> see above on + <a href="#IV_10" class="tei tei-ref">iv. 10</a>.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">20. Haec verba locutus est Iesus in + gazophylacio, docens in templo: et nemo apprehendit eum, quia + necdum venerat hora eius.</td> + + <td class="tei tei-cell">20. These words Jesus spoke in the + treasury, teaching in the temple: and no man laid hands on + him, because his hour was not yet come.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">20. The Greek + word translated by <span class="tei tei-q">“treasury”</span> is + γαζοφυλακίῳ, derived from the Persian <span class= + "tei tei-foreign"><span style= + "font-style: italic">gaza</span></span> (money), and φυλάσσω (to + guard). This treasury was a chest or safe for holding <span class= + "tei tei-pb" id="page154">[pg 154]</span><a name="Pg154" id="Pg154" + class="tei tei-anchor"></a> money (see Luke xxi. 1), but by + metonymy the name was given to the cloister in which it stood. This + cloister was in the court of the women. See above on <a href= + "#II_14" class="tei tei-ref">ii. 14</a>.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">21. Dixit ergo iterum eis Iesus: Ego + vado, et quaeretis me, et in peccato vestro moriemini. Quo + ego vado, vos non potestis venire?</td> + + <td class="tei tei-cell">21. Again therefore Jesus said to + them: I go, and you shall seek me, and you shall die in your + sin. Whither I go, you cannot come.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">21. It is + doubtful whether this is a continuation of the preceding, or a new + discourse. For the meaning of the verse, see above on <a href= + "#VII_34" class="tei tei-ref">vii. 34</a>. The particular + <em class="tei tei-emph"><span style= + "font-style: italic">sin</span></em> referred to here is + infidelity; but dying in infidelity, meant dying in many sins + besides; and hence the plural <em class="tei tei-emph"><span style= + "font-style: italic">sins</span></em>, is used in verse 24.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">22. Dicebant ergo Iudaei: Numquid + interficiet semetipsum, quia dixit: Quo ego vado, vos non + potestis venire?</td> + + <td class="tei tei-cell">22. The Jews therefore said: Will he + kill himself, because he said: Whither I go, you cannot + come?</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">22. Josephus + (<span class="tei tei-hi"><span style="font-style: italic">De Bello + Jud.</span></span>, iii. 8, 5) tells us that the Pharisees believed + that the lowest depths of hell are reserved for suicides. The words + of this verse may refer to that superstition; as if they said: does + He mean to go into the depths of hell, where we the children of + Abraham cannot, of course, follow Him? But the more simple + explanation is: He cannot escape from us wherever He may go on this + earth. Does He then mean to take His own life, that so He may be + out of our reach?</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">23. Et dicebat eis: Vos de deorsum + estis, ego de supernis sum. Vos de mundo hoc estis, ego non + sum de hoc mundo.</td> + + <td class="tei tei-cell">23. And he said to them: You are + from beneath, I am from above. You are of this world, I am + not of this world.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">23. Taking no + notice of what had just been said, Jesus proceeds in His discourse. + <span class="tei tei-hi"><span style= + "font-weight: 700">You</span></span>, He says, <span class= + "tei tei-hi"><span style="font-weight: 700">are from beneath, I am + from above</span></span> (see <a href="#III_31" class= + "tei tei-ref">iii. 31</a>); <span class="tei tei-hi"><span style= + "font-style: italic">i.e.</span></span>, you are earthly in origin + and nature, I am of heaven; moreover, you are earthly in sentiment, + you belong to the <em class="tei tei-emph"><span style= + "font-style: italic">wicked</span></em> world (see <a href="#XV_19" + class="tei tei-ref">xv. 19</a>), I do not belong to it. Thus He + shows them there is a twofold difference between Him and them; and + unless by the supernatural principle of faith they are lifted above + their nature, and <span class="tei tei-pb" id="page155">[pg + 155]</span><a name="Pg155" id="Pg155" class="tei tei-anchor"></a> + taken out of the wicked world, they shall die in their sins, and + shall never here or hereafter be able to follow whither He goeth. + Instead of <span lang="la" class="tei tei-foreign" xml:lang= + "la"><span style="font-style: italic">peccato</span></span> (Vulg.) + in the end of verse 24, read <span lang="la" class= + "tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">peccatis</span></span>. <span class= + "tei tei-hi"><span style="font-weight: 700">For if you believe not + that I am he.</span></span> <span class="tei tei-q">“He”</span> is + not represented in the Greek or Latin text, and ought not to stand + in the English. The predicate may be purposely suppressed in order + to leave the meaning, which was still sufficiently intelligible, + obscure, and thus afford no opportunity to His enemies of charging + Him with blasphemy.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">24. Dixi ergo vobis quia moriemini + in peccatis vestris: si enim non credideritis quia ego sum, + moriemini in peccato vestro.</td> + + <td class="tei tei-cell">24. Therefore I said to you, that + you shall die in your sins. For if you believe not that I am + he, you shall die in your sin.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">25. Dicebant ergo ei: Tu quis es? + Dixit eis Iesus: Principium, qui et loquor vobis.</td> + + <td class="tei tei-cell">25. They said therefore to him: Who + art thou? Jesus said to them: The beginning, who also speak + unto you.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">25. This is a + very obscure verse. Christ had just spoken of faith in Himself; but + in Himself <em class="tei tei-emph"><span style= + "font-style: italic">under what aspect</span></em> He had not + defined; and now in the hope of evoking an answer for which they + could punish Him, they ask: <span class="tei tei-hi"><span style= + "font-weight: 700">Who art thou?</span></span> His answer is + purposely obscure. It is according to the Greek text, τὴν ἀρχὴν ὅτι + (or ὅ τι) καὶ λαλῶ ὑμῖν; which is rendered in the Vulgate: + <span lang="la" class="tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">Principium qui et loquor vobis</span></span>, + and in our Rheims version: <span class="tei tei-hi"><span style= + "font-weight: 700">The beginning, who also speak unto + you</span></span>.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">About the + meaning of this answer there is a great diversity opinion. Some + take the words affirmatively, others interrogatively; some + understand τὴν ἀρχήν as a substantive, others as an adverb; some + regard ὅ τι as a relative (that which), others as an interrogative + = τί (how or why?) and others again as a conjunction, ὅτι (for, or, + because). The Vulgate translator may have read ὅστις (who) instead + of ὅ τι, or ὅτι; or possibly <span class="tei tei-q">“Qui + et”</span> of our Vulgate is a corruption of <span class= + "tei tei-q">“quia,”</span> which is found in the oldest Vulgate + MSS. The objection against the Vulgate and English translations is + that while τῆν ἀρχήν is an accusative, they <em class= + "tei tei-emph"><span style="font-style: italic">seem</span></em> to + understand it as a nominative. Nor can it be replied, that it is + attracted into the accusative case of the relative which follows; + for, apart from the fact that there is no other instance of such + attraction in St. John, the explanation is inadmissible here, + inasmuch as these translations understand the relative not as an + accusative, but as a nominative. A better defence is that of St. + Augustine, who would supply some such words as: <span class= + "tei tei-q">“Believe Me to be,”</span> before the sentence, thus + making <span lang="la" class="tei tei-foreign" xml:lang= + "la"><span style="font-style: italic">principium</span></span> the + accusative after <span class="tei tei-pb" id="page156">[pg + 156]</span><a name="Pg156" id="Pg156" class="tei tei-anchor"></a> + <span lang="la" class="tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">esse</span></span>: Believe Me to be the + beginning, &c.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(2) Others, + understanding τὴν ἀρχήν in the same way as the preceding opinion, + take ὁ τι as a relative, and render: I am the beginning, that which + I also declare unto you. Here there is room for attraction, since + the relative is now taken as an accusative; but against such + attraction is the usage of St. John, as already stated.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(3) Others, + taking τὴν ἀρχήν as an adverb (from the beginning), render: I am + from the beginning, from eternity, what I even declare unto you. + But it is objected to this view that τὴν ἀρχήν is not found + elsewhere in Sacred Scripture in this sense, and moreover that the + verb λαλῶ (to discuss with, to converse) is wrongly taken to be + equivalent to λέγω (to declare). To this latter point, however, it + is replied that the two verbs are frequently interchanged in later + Greek.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(4) Others thus: + Even that which I have also spoken to you from the beginning.<a id= + "noteref_68" name="noteref_68" href="#note_68"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">68</span></span></a> But + this view is open to the same objections as the preceding.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(5) Others + again: Essentially (or, in very deed) that which I speak unto you. + So Alford.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(6) Others: On + the whole, why do I even speak with you? So St. Chrys., Corluy, + &c.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(7) Others: + Absolutely, or most certainly, that which I also tell you. So + Beel., Kuin, &c. Τὴν ἀρχήν is thus taken as equivalent to + <span lang="la" class="tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">omnino</span></span>, for which sense Beelen + quotes several classical writers.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We prefer the + sixth and seventh opinions; but rather the seventh, since it + supposes Christ to answer their question, though in language + purposely obscure. In the sixth opinion, Christ vouchsafes no + answer to their question, and we should naturally expect an + impatient interruption from them immediately after, were that + opinion correct.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">26. Multa habeo de vobis loqui, et + iudicare: sed qui me misit, verax est: et ego quae audivi ab + eo, haec loquor in mundo.</td> + + <td class="tei tei-cell">26. Many things I have to speak and + to judge of you. But he that sent me is true; and the things + I have heard of him, these same I speak in the world.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">26. Some explain + thus: I have many things to say of you, and to condemn in you, + <span class="tei tei-pb" id="page157">[pg 157]</span><a name= + "Pg157" id="Pg157" class="tei tei-anchor"></a> <em class= + "tei tei-emph"><span style="font-style: italic">but with this only + will I charge you now</span></em>, namely, that you are guilty of + incredulity, since He who sent Me is true (truthful), and I speak + His words, and yet you refuse to believe in Me. But the ellipsis + here is not sufficiently obvious; and, hence, we prefer to + understand thus: I have many things, &c., but My judgments will + be just, and such as cannot be gainsaid.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">27. Et non cognoverunt quia Patrem + eius dicebat Deum.</td> + + <td class="tei tei-cell">27. And they understood not that he + called God his father.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">27. The Greek + is: <span class="tei tei-hi"><span style="font-style: italic">They + knew not that He spoke to them of the + Father</span></span>.</p><a name="VIII_28" id="VIII_28" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">28. Dixit ergo eis Iesus: Cum + exaltaveritis Filium hominis, tunc cognoscetis quia ego sum, + et a meipso facio nihil, sed sicut docuit me Pater, haec + loquor:</td> + + <td class="tei tei-cell">28. Jesus therefore said to them: + When you shall have lifted up the son of man, then shall you + know that I am he, and that I do nothing of myself, but as + the Father hath taught me, these things I speak.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">28. <span class= + "tei tei-hi"><span style="font-weight: 700">Lifted + up.</span></span> The reference is to Christ's crucifixion as is + clear from xii. 32, 33. The substance of Christ's prediction is, + that after His death they will come to recognise Him as God. We + know how truly this prediction was fulfilled, not merely in the + centurion and his soldiers (Matt. xxvii. 54), and in the crowd that + returned from Calvary, striking their breasts (Luke xxiii. 48), but + all along from that time through the preaching of the Apostles. On + the Father's teaching the Son, see above on v. <a href="#V_19" + class="tei tei-ref">19</a>, <a href="#V_20" class= + "tei tei-ref">20</a>.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">29. Et qui me misit, mecum est et + non reliquit me solum, quia ego quae placita sunt ei, facio + semper.</td> + + <td class="tei tei-cell">29. And he that sent me is with me, + and he hath not left me alone: for I do always the things + that please him.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">29. <span class= + "tei tei-hi"><span style="font-weight: 700">For.</span></span> + <span class="tei tei-q">“The word seems to be used as in Luke vii. + 47, to indicate the sign of the truth of the statement made, and + not to give the ground of the fact stated”</span> (Westc.).</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">30. Haec illo loquente, multi + crediderunt in eum.</td> + + <td class="tei tei-cell">30. When he spoke these things, many + believed in him.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">31. Dicebat ergo Iesus ad eos, qui + crediderunt ei Iudaeos: Si vos manseritis in sermone meo, + vere discipuli mei eritis:</td> + + <td class="tei tei-cell">31. Then Jesus said to those Jews + who believed him: If you continue in my word, you shall be my + disciples indeed.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">31. Christ here + lays down the test by which His disciples are to be known. It is + only when we accept His words, <span class="tei tei-pb" id= + "page158">[pg 158]</span><a name="Pg158" id="Pg158" class= + "tei tei-anchor"></a> and conform our works thereto, that we can be + truly said to be His disciples.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">32. Et cognoscetis veritatem, et + veritas liberabit vos.</td> + + <td class="tei tei-cell">32. And you shall know the truth, + and the truth shall make you free.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">32. <span class= + "tei tei-hi"><span style="font-weight: 700">The + truth</span></span>; <span class="tei tei-hi"><span style= + "font-style: italic">i.e.</span></span>, the whole body of + revelation.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">33. Responderunt ei: Semen Abrahae + sumus, et nemini servivimus unquam: quomodo tu dicis: Liberi + eritis?</td> + + <td class="tei tei-cell">33. They answered him: We are the + seed of Abraham, and we have never been slaves to any man: + how sayest thou: You shall be free?</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">34. Respondit eis Iesus: Amen, amen + dico vobis: quia omnis qui facit peccatum, servus est + peccati:</td> + + <td class="tei tei-cell">34. Jesus answered them: Amen, amen, + I say unto you, that whosoever committeth sin, is the servant + of sin.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">35. Servus autem non manet in domo + in aeternum: filius autem manet in aeternum:</td> + + <td class="tei tei-cell">35. Now the servant abideth not in + the house for ever: but the son abideth for ever:</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">36. Si ergo vos filius liberaverit, + vere liberi eritis.</td> + + <td class="tei tei-cell">36. If therefore the son shall make + you free, you shall be free indeed.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">33-36. To + Christ's promise that the truth should make them free, some of the + crowd who remained incredulous, replied that they were never + slaves, to which Christ makes answer that they are the slaves of + sin: and only when the Son of God shall free them, shall they be + truly free. Verse 35 is an illustration drawn from ordinary life. + As slaves who displease their masters may be sold, or expelled from + the household, so you who, instead of serving God, are the slaves + of sin, are, and shall remain, excluded from the household of God + here and hereafter.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">37. Scio quia filii Abrahae estis: + sed quaeritis me interficere, quia sermo meus non capit in + vobis.</td> + + <td class="tei tei-cell">37. I know that you are the children + of Abraham: but you seek to kill me, because my word hath no + place in you.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">38. Ego quod vidi apud Patrem meum + loquor, et vos quae vidistis apud patrem vestrum, + facitis.</td> + + <td class="tei tei-cell">38. I speak that which I have seen + with my Father: and you do the things that you have seen with + your father.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">38. <span class= + "tei tei-hi"><span style="font-weight: 700">Your + father</span></span>; <span class="tei tei-hi"><span style= + "font-style: italic">i.e.</span></span>, the devil (see verse + <a href="#VIII_44" class="tei tei-ref">44</a>). Others understand + ποιεῖτε as an imperative; do then the works which <span class= + "tei tei-pb" id="page159">[pg 159]</span><a name="Pg159" id="Pg159" + class="tei tei-anchor"></a> you have seen with your father + (Abraham). But since the following verse proves that the Jews + understood Christ to speak of another father than Abraham, for this + reason, and because of verse 44, the first interpretation is + preferable. The sense then is: You do the works that you have + learned from your father the devil.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">39. Responderunt, et dixerunt ei: + Pater noster Abraham est. Dicit eis Iesus: Si filii Abrahae + estis, opera Abrahae facite.</td> + + <td class="tei tei-cell">39. They answered, and said to him: + Abraham is our father. Jesus saith to them: If you be the + children of Abraham, do the works of Abraham.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">39. <span class= + "tei tei-hi"><span style="font-weight: 700">If you be the children + of Abraham, do the works of Abraham.</span></span> The Greek is: If + you <em class="tei tei-emph"><span style= + "font-style: italic">were</span></em> the (true) children of + Abraham, you would do the works of Abraham.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">40. Nunc autem quaeritis me + interficere, hominem qui veritatem vobis locutus sum, quam + audivi a Deo: hoc Abraham non fecit.</td> + + <td class="tei tei-cell">40. But now you seek to kill me, a + man who have spoken the truth to you, which I have heard of + God. This Abraham did not.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">41. Vos facitis opera patris vestri. + Dixerunt itaque ei: Nos ex fornicatione non sumus nati: unum + patrem habemus Deum.</td> + + <td class="tei tei-cell">41. You do the works of your father. + They said therefore to him: We are not born of fornication: + we have one Father <span class="tei tei-hi"><span style= + "font-style: italic">even</span></span> God.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">42. Dixit ergo eis Iesus: Si Deus + pater vester esset, diligeretis utique me: ego enim ex Deo + processi, et veni: neque enim a me ipso veni, sed ille me + misit.</td> + + <td class="tei tei-cell">42. Jesus therefore said to them: If + God were your father, you would indeed love me. For from God + I proceeded, and came: for I came not of myself, but he sent + me.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">41, 42. + Understanding Christ to mean that they were not true Jews, but + idolaters (πορνέια being frequently used of idolatry in the Bible; + <span class="tei tei-hi"><span style= + "font-style: italic">e.g.</span></span>, Ezech. xvi. 15, foll.; see + ii. <a href="#II_4" class="tei tei-ref">4</a>, <a href="#II_5" + class="tei tei-ref">5</a>,), they protest that they are not + idolaters, and that they worship but one God. To this Christ + replies, that if they were true children of God, they would love + Himself. <span class="tei tei-hi"><span style="font-weight: 700">I + proceeded and came</span></span>, denote respectively the eternal + generation, and mission in time.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">43. Quare loquelam meam non + cognoscitis? Quia non potestis audire sermonem meum.</td> + + <td class="tei tei-cell">43. Why do you not know my speech? + Because you cannot hear my word.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">43. The sense + is: why do <span class="tei tei-pb" id="page160">[pg + 160]</span><a name="Pg160" id="Pg160" class="tei tei-anchor"></a> + you not understand My discourses (λαλιάν) on this and on other + occasions? The reason is, because you cannot, you <em class= + "tei tei-emph"><span style="font-style: italic">will + not</span></em>, receive My doctrine (λόγος). What we do not desire + to hear, we are slow to understand. Christ's teaching, so opposed + to flesh and blood, so much at variance with all that the Jews had + hoped for from their Messias, they were very unwilling to accept. + <span class="tei tei-q">“Ideo audire non poterant, quia corrigi + credendo nolebant”</span> (St. August.).</p><a name="VIII_44" id= + "VIII_44" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">44. Vos ex patre diabolo estis: et + desideria patris vestri vultis facere. Ille homicida erat ab + initio, et in veritate non stetit: quia non est veritas in + eo: cum loquitur mendacium, ex propriis loquitur, quia mendax + est, et pater eius.</td> + + <td class="tei tei-cell">44. You are of <span class= + "tei tei-hi"><span style= + "font-style: italic">your</span></span> father the devil, and + the desires of your father you will do. He was a murderer + from the beginning, and he stood not in the truth; because + truth is not in him. When he speaketh a lie, he speaketh of + his own: for he is a liar, and the father thereof.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">44. At last He + plainly tells them who their father is. <span class= + "tei tei-hi"><span style="font-weight: 700">He was a murderer from + the beginning</span></span>, for he tempted Eve, and thus brought + death upon the human race, and he prompted Cain to slay Abel.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">And he stood not in the + truth</span></span>; or rather, he <em class= + "tei tei-emph"><span style= + "font-style: italic">standeth</span></em> not in the truth (the + perfect of this verb having a present signification. See Winer, + <span class="tei tei-hi"><span style="font-style: italic">Gr. Gram. + N. T.</span></span>, p. 342<a id="noteref_69" name="noteref_69" + href="#note_69"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">69</span></span></a>), + because there is no truth in his nature. St. Augustine argued from + this verse to prove the fall of the rebel angels: <span class= + "tei tei-q">“Ergo in veritate fuit, sed non stando cecidit, et de + veritate lapsus est.”</span> But the conclusion is not warranted by + this verse, for the true meaning of ἕστηκεν, and the reason given + by our Lord for the devil's not standing in the truth—namely, + <span class="tei tei-hi"><span style="font-style: italic">because + truth is not in him</span></span>, show that there is no reference + to the devil as he was before the fall, but only to his nature and + methods since. <span class="tei tei-hi"><span style= + "font-weight: 700">Of his own</span></span>, <span class= + "tei tei-hi"><span style="font-style: italic">i.e.</span></span>, + in accordance with his nature. <span class= + "tei tei-hi"><span style="font-weight: 700">The father + thereof</span></span>, namely, of <em class= + "tei tei-emph"><span style="font-style: italic">lying</span></em>. + We thus, with Beelen, refer αὐτοῦ (ejus) to ψεύδους <span class= + "tei tei-pb" id="page161">[pg 161]</span><a name="Pg161" id="Pg161" + class="tei tei-anchor"></a> (understood). <span class= + "tei tei-q">“Αὐτοῦ, scil. ψεύδους quae vox sumi debet ex antegressa + ψεύστης in qua veluti continetur”</span> (<span class= + "tei tei-hi"><span style="font-style: italic">Gr. Gram. N. + T.</span></span>, page 104).</p><a name="VIII_45" id="VIII_45" + class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">45. Ego autem si veritatem dico, non + creditis mihi.</td> + + <td class="tei tei-cell">45. But if I say the truth, you + believe me not.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">45. Instead of + <span class="tei tei-q">“si”</span> (Vulg.) the Greek has ὅτι + (quia): because I speak the truth.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">46. Quis ex vobis arguet me de + peccato? Si veritatem dico vobis, quare non creditis + mihi?</td> + + <td class="tei tei-cell">46. Which of you shall convince me + of sin? If I say the truth to you, why do you not believe + me?</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">46. Christ + appeals to His integrity of character and innocence of life; as if + He said: it cannot be My life that prevents you from believing: so + that if My doctrine is true, you have no excuse.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">47. Qui ex Deo est, verba Dei audit. + Propterea vos non auditis, quia ex Deo non estis.</td> + + <td class="tei tei-cell">47. He that is of God, heareth the + words of God. Therefore you hear them not, because you are + not of God.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">47. <span class= + "tei tei-q">“He assigns the cause of their not believing or obeying + His words, viz., because they are not of God. They are not children + of God, sharers in His spirit; but rather children of the devil, + filled with his spirit”</span> (M'Evilly).</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">48. Responderunt ergo Iudaei, et + dixerunt ei: Nonne bene dicimus nos quia Samaritanus es tu, + et daemonium habes?</td> + + <td class="tei tei-cell">48. The Jews therefore answered and + said to him: Do not we say well that thou art a Samaritan, + and hast a devil?</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">49. Respondit Iesus: Ego daemonium + non habeo: sed honorifico Patrem meum, et vos inhonorastis + me.</td> + + <td class="tei tei-cell">49. Jesus answered: I have not a + devil; but I honour my Father, and you have dishonoured + me.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">48, 49. They say + to Him that He is a Samaritan, and has a devil. The first charge He + passes over as unworthy of notice; to the second He replies that, + so far from having a devil, He honours His Father, while they + dishonour Himself. On account of His language, strange to them, and + His earnest fervour, they say that He is possessed; and He replies + that His words and manner are due to the fact that He is seeking + the glory of His Father.</p><a name="VIII_50" id="VIII_50" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">50. Ego autem non quaero gloriam + meam: est qui quaerat, et iudicet.</td> + + <td class="tei tei-cell">50. But I seek not my own glory: + there is one that seeketh and judgeth.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">50. But though + <em class="tei tei-emph"><span style="font-style: italic">you + dishonour</span></em> (the Greek has the present in end of 49) + <em class="tei tei-emph"><span style= + "font-style: italic">Me</span></em>, I <span class="tei tei-pb" id= + "page162">[pg 162]</span><a name="Pg162" id="Pg162" class= + "tei tei-anchor"></a> will not seek to avenge the dishonour; the + Father will avenge it. See Deut. xviii. 19.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">51. Amen, amen dico vobis: si quis + sermonem meum servaverit, mortem non videbit in + aeternum.</td> + + <td class="tei tei-cell">51. Amen, amen, I say to you: If any + man keep my word, he shall not see death for ever.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">51. In verse 32, + He promised freedom, now He promises immortality, to those that + hearken to His words.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">52. Dixerunt ergo Iudaei: Nunc + cognovimus quia daemonium habes. Abraham mortuus est, et + prophetae: et tu dicis: Si quis sermonem meum servaverit, non + gustabit mortem in aeternum.</td> + + <td class="tei tei-cell">52. The Jews therefore said: Now we + know that thou hast a devil. Abraham is dead, and the + prophets: and thou sayest: If any man keep my word he shall + not taste death for ever.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">53. Numquid tu maior es patre nostro + Abraham, qui mortuus est? et prophetae mortui sunt. Quem + teipsum facis?</td> + + <td class="tei tei-cell">53. Art thou greater than our father + Abraham, who is dead? and the prophets are dead. Whom dost + thou make thyself?</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">52, 53. The Jews + accuse Him of preferring Himself to Abraham and the prophets, to + which He replies—</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">54. Respondit Iesus: Si ego + glorifico, meipsum, gloria mea nihil est: est Pater meus, qui + glorificat me, quem vos dicitis quia Deus vester est.</td> + + <td class="tei tei-cell">54. Jesus answered: If I glorify + myself, my glory is nothing. It is my Father that glorifieth + me, of whom you say that he is your God.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">54. If I glorify + Myself, <em class="tei tei-emph"><span style= + "font-style: italic">let it go for nought</span></em>; it is My + Father, &c.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">55. Et non cognovistis eum. Ego + autem novi eum: et si dixero quia non scio eum, ero similis + vobis, mendax. Sed scio eum, et sermonem eius servo.</td> + + <td class="tei tei-cell">55. And you have not known him, but + I know him. And if I shall say that I know him not, I shall + be like to you, a liar. But I do know him, and do keep his + word.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">55. The Jews + knew not the Father as the Father of Christ; moreover, they knew + Him not at all with a practical knowledge so as to serve + Him.</p><span class="tei tei-pb" id="page163">[pg + 163]</span><a name="Pg163" id="Pg163" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">56. Abraham pater vester exultavit + ut videret diem meum: vidit, et gavisus est.</td> + + <td class="tei tei-cell">56. Abraham your father rejoiced + that he might see my day: he saw it, and was glad.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">56. <span class= + "tei tei-hi"><span style="font-weight: 700">Abraham your father + rejoiced</span></span>, &c. He leaves it to be inferred that + He, being the object of Abraham's hope and joy, is greater than + Abraham, and still not opposed to him. Our Lord's <em class= + "tei tei-emph"><span style="font-style: italic">day</span></em> + here is not the eternal existence of the Son, nor the day of His + death, nor Himself, the day-star of justice, but the day for which + all the ancient just had so long prayed and sighed: <span class= + "tei tei-q">“<span class="tei tei-hi"><span style= + "font-style: italic">drop down dew, ye heavens, from above, and let + the clouds rain the just</span></span>”</span> (Is. xlv. 8), the + day or time of Christ's mortal life on earth. <span class= + "tei tei-hi"><span style="font-weight: 700">Rejoiced that he might + see</span></span> (ἵνα ἴδη). Most probably the meaning is, that + Abraham, after God had revealed to him that the Messias was to be + born of his seed, hoped and yearned in joyful confidence that he + might see Christ on earth. <span class="tei tei-hi"><span style= + "font-weight: 700">He saw it, and was glad.</span></span> It would + seem from these words that Abraham saw in the way in which he had + yearned to see. And since he cannot have yearned to see Christ's + day merely by faith, for he already saw it by faith; hence there + must be question here of some other vision. Mald., A Lap., and most + commentators hold that Abraham's mental vision was elevated by God, + 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 + hell. The aorist tenses in the Greek (εἶδεν καὶ ἐχάρη), with their + past definite signification, are not easily reconciled with this + view, and hence others prefer to suppose that there is reference to + some very special revelation made to Abraham during his life on + earth, in which he saw with something more than the vision of + ordinary faith the time and various circumstances of Christ's + mortal life (compare Heb. xi. 13).</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">57. Dixerunt ergo Iudaei ad eum: + Quinquaginta annos nondum habes, et Abraham vidisti?</td> + + <td class="tei tei-cell">57. The Jews therefore said to him: + Thou art not yet fifty years old, and hast thou seen + Abraham?</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">57. In saying + Christ was not yet fifty years of age, they take an age about which + there could be no dispute, as if they said: at the very outside + Thou art not yet fifty years old, and hast Thou seen Abraham? The + common opinion is that Christ died in his thirty-fourth year, + though, strange to say, St. Irenæus held the singular view that he + lived to be fifty. (Iren., <span class="tei tei-hi"><span style= + "font-style: italic">Adv. Haer.</span></span>, ii. 39, 40.)</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">58. Dixit eis Iesus: Amen, amen dico + vobis, antequam Abraham fieret, ego sum.</td> + + <td class="tei tei-cell">58. Jesus said to them: Amen, amen, + I say to you, before Abraham was made, I am.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">58. In verse 56, + He spoke of the day of His mortal life, <span class="tei tei-pb" + id="page164">[pg 164]</span><a name="Pg164" id="Pg164" class= + "tei tei-anchor"></a> now He declares His eternity. <span class= + "tei tei-hi"><span style="font-weight: 700">Amen, amen, I say to + you, before Abraham was made</span></span> (γενέσθαι, came into + being), <span class="tei tei-hi"><span style="font-weight: 700">I + am</span></span> (ἐγώ εἴμι).</p><a name="VIII_59" id="VIII_59" + class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">59. Tulerunt ergo lapides, ut + iacerent in eum. Iesus autem abscondit se, et exivit de + templo.</td> + + <td class="tei tei-cell">59. They took up stones therefore to + cast at him. But Jesus hid himself, and went out of the + temple.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">59. + Understanding Him to claim to be eternal, as He really did, they + took up stones to stone Him, the Law commanding that a blasphemer, + as they accounted Him, should be stoned (Lev. xxiv. 16). But Jesus + hid Himself, most probably rendered Himself invisible, and thus + passed out of the temple, showing us that it is sometimes + advisable, and conducive to the greater glory of God, that we + should flee from danger, even when we are persecuted for God's + sake. Many ancient authorities add at the end of this verse: + <span class="tei tei-q">“And going through the midst of them went + His way, and so passed by;”</span> but more probably the words are + a gloss.</p> + </div> + </div><span class="tei tei-pb" id="page165">[pg 165]</span><a name= + "Pg165" id="Pg165" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"> + <a name="toc53" id="toc53"></a> <a name="pdf54" id="pdf54"></a> + <a name="Chapter_IX" id="Chapter_IX" class="tei tei-anchor"></a> + + <h1 class="tei tei-head" style= + "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"> + <span style="font-size: 173%">Chapter IX.</span></h1> + + <div class="block tei tei-quote" style= + "margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">1-7.</span> <span class="tei tei-hi"><span style= + "font-size: 90%; font-weight: 700">Jesus cures a man born + blind.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">8-13.</span> <span class="tei tei-hi"><span style= + "font-size: 90%; font-weight: 700">Comments of the man's + neighbours, who bring him to the Pharisees.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">14.</span> <span class="tei tei-hi"><span style= + "font-size: 90%; font-weight: 700">It was on the Sabbath day the + cure was wrought.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">15-23.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">Interview + between the man and the Pharisees. They refuse to believe that he + had been blind, and summon his parents in order to ascertain the + truth. The parents declare that he had indeed been born + blind.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">24-34.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">Again + therefore the Pharisees interrogate the man himself, and at length, + wincing under his remarks and indignant with him for his favourable + opinion of Jesus, they expel him from their + assembly.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">35-38.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">Jesus + finds him, and now illumines the darkness of his + soul.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">39-41.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">The + blindness of the Pharisees.</span></span></p> + </div> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">1. Et praeteriens Iesus vidit hominem + caecum a nativitate:</td> + + <td class="tei tei-cell">1. And Jesus passing by, saw a man who + was blind from his birth.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">1. Some think that + the events about to be narrated occurred shortly after Christ left + the temple (viii. 59) and had been rejoined by His disciples, who are + supposed to have left when He disappeared. 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 + chapter. When we are told that Jesus went out of the temple (viii. + 59), and passing by, saw a man blind from his birth, the natural + inference is, that the Evangelist is speaking of Christ's passing + along after He left the temple. This view is confirmed too by the + fact, that <span class="tei tei-hi"><span style= + "font-weight: 700">Jesus</span></span> should not be read in this + verse, being spurious according to all critics, but must be supplied + from the preceding chapter.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The man was + <span class="tei tei-hi"><span style="font-weight: 700">blind from + his birth</span></span>, so that it was no mere passing affection of + the eyes, from which he suffered; and thus the miracle was the more + striking.</p><span class="tei tei-pb" id="page166">[pg + 166]</span><a name="Pg166" id="Pg166" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">2. Et interrogaverunt eum discipuli + eius: Rabbi, quis peccavit, hic, aut parentes eius, ut caecus + nasceretur?</td> + + <td class="tei tei-cell">2. And his disciples asked him: Rabbi, + who hath sinned, this man, or his parents, that he should be + born blind?</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">2. How the + disciples knew the man had been <span class="tei tei-hi"><span style= + "font-weight: 700">born blind</span></span>, we are not told. To + excite greater compassion, and probably to obtain alms, he may have + been himself proclaiming the fact. It was reasonable enough that the + disciples should think of the sins of the man's parents as the reason + why he was born blind, for God Himself tells us that He is + <span class="tei tei-q">“jealous, visiting the iniquities of the + fathers upon the children unto the third and fourth + generation”</span> (Exod. xx. 5). And we know that David was punished + by the death of his child (2 Kings xii. 14). But why should the + disciples imagine that the man might have been born blind on account + of <em class="tei tei-emph"><span style="font-style: italic">his + own</span></em> sins? Some think that the disciples may have been + imbued with the false notions of the Jews regarding the + transmigration of souls, and have thought that this man's soul had + sinned in some previous state of existence, and been therefore + imprisoned in a blind body. But it is unlikely that the disciples at + this time, the third year of our Lord's public life, were still in + such ignorance.<a id="noteref_70" name="noteref_70" href= + "#note_70"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">70</span></span></a> Others + think that the question means: was he born blind for some sin which + it <em class="tei tei-emph"><span style="font-style: italic">was + foreseen</span></em> he would commit? Others think that the question + was hastily put without advertence to its absurdity. Others that the + meaning is: was it for his own, or, <em class= + "tei tei-emph"><span style="font-style: italic">since that is out of + the question</span></em>, was it for the sin of his parents that this + man was born blind?</p><a name="IX_3" id="IX_3" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">3. Respondit Iesus: Neque hic + peccavit, neque parentes eius: sed ut manifestentur opera Dei + in illo.</td> + + <td class="tei tei-cell">3. Jesus answered: Neither hath this + man sinned, nor his parents; but that the works of God should + be made manifest in him.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">3. Christ replies + that neither the man himself nor his parents had sinned, so as to + explain his blindness—ἵνα, as a <em class="tei tei-emph"><span style= + "font-style: italic">cause</span></em> why he should be born blind; + but his blindness was ordained, or at least permitted, for the sake + of the miracle which Christ was now about to work.</p><a name="IX_4" + id="IX_4" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">4. Me oportet operari opera eius qui + misit me, donec dies est: venit nox, quando nemo potest + operari.</td> + + <td class="tei tei-cell">4. I must work the works of him that + sent me, whilst it is day: the night cometh when no man can + work.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">4. <span class= + "tei tei-hi"><span style="font-weight: 700">Day</span></span> is here + the span of Christ's mortal life: <span class= + "tei tei-hi"><span style="font-weight: 700">night</span></span> + <span class="tei tei-pb" id="page167">[pg 167]</span><a name="Pg167" + id="Pg167" class="tei tei-anchor"></a> the time after death, when + Christ was no longer to perform works visibly before men. Of course, + as God, Christ still works, <span class="tei tei-q">“sustaining all + things by the word of His power”</span> (Heb. i. 3), but of this + Divine operation there is no question here.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">5. Quamdiu sum in mundo, lux sum + mundi.</td> + + <td class="tei tei-cell">5. As long as I am in the world, I am + the light of the world.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">5. <span class= + "tei tei-hi"><span style="font-weight: 700">The light.</span></span> + See i. <a href="#I_3" class="tei tei-ref">4</a>, <a href="#I_5" + class="tei tei-ref">5</a>. Christ was the spiritual light, and as a + symbol and proof of His office of spiritual light-giver, He was now + about to open the eyes of the blind man to the light of day.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">6. Haec cum dixisset, exspuit in + terram, et fecit lutum ex sputo, et linivit lutum super oculos + eius.</td> + + <td class="tei tei-cell">6. When he had said these things, he + spat on the ground, and made clay of the spittle, and spread + the clay upon his eyes.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">6. <span class= + "tei tei-hi"><span style="font-weight: 700">He spat on the + ground.</span></span> Of course such ceremonies as that here recorded + were wholly unnecessary to Christ for effecting the cure. Why He + sometimes used them it is hard to say; perhaps to help to excite the + faith of those who were being cured. <span class="tei tei-q">“Those + who impiously jeer at the use of ceremonies, and material elements in + connection with spiritual effects, which they symbolize, have a clear + refutation in this action, and several similar actions on the part of + our Divine Redeemer for similar effects (Mark vii. 33; viii. + 23).”</span> (McEvilly).</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">7. Et dixit ei: Vade, lava in + natatoria Siloe (quod interpretatur Missus). Abiit ergo, et + lavit, et venit videns.</td> + + <td class="tei tei-cell">7. And said to him: Go, wash in the + pool of Siloe, which is interpreted, Sent. He went therefore, + and washed, and he came seeing.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">7. St. John + interprets for his readers the Hebrew name (שׂלוח) of the pool. Some + have regarded the interpretation as the gloss of a copyist or + interpreter; but there is practically no authority for doubting that + it was written by St. John. Doubtless the pool bore this name for + some mystic reason; by the natural salubrity of its waters, or by a + supernatural virtue, like Bethesda (v. 2), it may have typified + <em class="tei tei-emph"><span style="font-style: italic">Him who was + sent</span></em> from God to heal men. The pool which still retains + its old name <span class="tei tei-hi"><span style= + "font-style: italic">Birket Silwan</span></span>, is one of the few + undisputed sites at Jerusalem. St. Jerome speaks of <span class= + "tei tei-pb" id="page168">[pg 168]</span><a name="Pg168" id="Pg168" + class="tei tei-anchor"></a> the spring which supplied it as situated + at the foot of Mount Sion, and mentions also the intermittent + character of the spring. See Isaiah viii. 6. In another place St. + Jerome speaks of Siloe as situated at <span class="tei tei-q">“the + foot of Mount Moria,”</span> so that there is no reason for doubting + that the pool was situated in the valley called Tyropaeon, which + separated Mount Sion from Mount Moria, just where <span class= + "tei tei-hi"><span style="font-style: italic">Birket + Silwan</span></span> is still to be seen. See also Josephus, + <span class="tei tei-hi"><span style="font-style: italic">Bella + Jud.</span></span>, v. 4. 1. The blind man journeying towards the + pool, with clay upon his eyes, must have attracted the attention of + many, and thus helped to make the miracle more public. That one born + blind, and accustomed to move about Jerusalem, would be able to find + his way to the pool, there is no reason to doubt; in any case there + need be no difficulty raised on this point, as he could probably have + readily found some one willing to guide him.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">8. Itaque vicini, et qui viderant eum + prius quia mendicus erat, dicebant: Nonne hic est qui sedebat + et mendicabat? Alii dicebant: Quia hic est.</td> + + <td class="tei tei-cell">8. The neighbours therefore, and they + who had seen him before that he was a beggar, said: Is not this + he that sat, and begged? Some said: This is he.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">9. Alii autem: Nequaquam, sed similis + est ei. Ille vero dicebat: Quia ego sum.</td> + + <td class="tei tei-cell">9. But others <span class= + "tei tei-hi"><span style= + "font-style: italic">said</span></span>: No, but he is like + him. But he said: I am he.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">10. Dicebant ergo ei: Quomodo aperti + sunt tibi oculi?</td> + + <td class="tei tei-cell">10. They said therefore to him: How + were thy eyes opened?</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">11. Respondit: Ille homo qui dicitur + Iesus, lutum fecit, et unxit oculos meos, et dixit mihi: Vade + ad natatoria Siloe, et lava, Et abii, et lavi, et video.</td> + + <td class="tei tei-cell">11. He answered: That man that is + called Jesus, made clay, and anointed my eyes, and said to me: + Go to the pool of Siloe, and wash. And I went, I washed, and I + see.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">11. <span class= + "tei tei-hi"><span style="font-weight: 700">He answered: That + man</span></span> (ὁ ἄνθρωπος is the true reading) <span class= + "tei tei-hi"><span style="font-weight: 700">that is called + Jesus.</span></span> He yet recognises in Christ only a holy man, but + refers to Him as one who was well known and much spoken + of.</p><span class="tei tei-pb" id="page169">[pg 169]</span><a name= + "Pg169" id="Pg169" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">12. Et dixerunt ei: Ubi est ille? Ait: + Nescio.</td> + + <td class="tei tei-cell">12. And they said to him: Where is he? + He saith: I know not.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">13. Adducunt eum ad pharisaeos qui + caecus fuerat.</td> + + <td class="tei tei-cell">13. They bring him that had been blind + to the Pharisees.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">13. Why they + brought him to the Pharisees is not certain; probably in order to + have the facts sifted more closely, and perhaps to have Christ + condemned of violating the Sabbath (verse 14).</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">14. Erat autem sabbatum, quando lutum + fecit Iesus, et aperuit oculos eius.</td> + + <td class="tei tei-cell">14. Now it was the sabbath when Jesus + made the clay and opened his eyes.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">15. Iterum ergo interrogabant eum + pharisaei quomodo vidisset. Ille autem dixit eis: Lutum mihi + posuit super oculos, et lavi, et video.</td> + + <td class="tei tei-cell">15. Again therefore the Pharisees + asked him, how he had received his sight. But he said to them: + He put clay upon my eyes, and I washed, and I see.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">16. Dicebant ergo ex pharisaeis + quidam: Non est hic homo a Deo, qui sabbatum non custodit. Alii + autem dicebant: Quomodo potest homo peccator haec signa facere? + Et schisma erat inter eos.</td> + + <td class="tei tei-cell">16. Some therefore of the Pharisees + said: This man is not of God, who keepeth not the sabbath. But + others said: How can a man that is a sinner do such miracles? + And there was a division among them.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">17. Dicunt ergo caeco iterum: Tu quid + dicis de illo qui aperuit oculos tuos? Ille autem dixit: Quia + propheta est.</td> + + <td class="tei tei-cell">17. They say therefore to the blind + man again: What sayest thou of him that hath opened thy eyes? + And he said: He is a prophet.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">16, 17. The + Pharisees themselves disagree as to the character of Christ, and ask + the man who had been cured (note how he is still spoken of as blind, + just as in the Blessed Eucharist (vi. 52) the flesh of Christ is + spoken of as bread, not because it is any longer bread, but because + of what it is known to have been shortly before) what he thought of + Him who cured him. His reply is that Christ is a prophet (προφητής + without the article), a man sent by God; not <em class= + "tei tei-emph"><span style="font-style: italic">the</span></em> + Prophet, for he did not yet recognise Christ as the Messias.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">18. Non crediderunt ergo Iudaei de + illo quia caecus fuisset et vidisset, donec vocaverunt parentes + eius qui viderat:</td> + + <td class="tei tei-cell">18. The Jews then did not believe + concerning him, that he had been blind and had received his + sight, until they call the parents of him that had received his + sight.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">18. The Pharisees + now doubt the <em class="tei tei-emph"><span style= + "font-style: italic">fact</span></em> of the cure, and send + <span class="tei tei-pb" id="page170">[pg 170]</span><a name="Pg170" + id="Pg170" class="tei tei-anchor"></a> for the man's parents to + inquire if he had indeed been born blind.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">19. Et interrogaverunt eos, dicentes: + Hic est filius vester, quem vos dicitis quia caecus natus est? + Quomodo ergo nunc videt?</td> + + <td class="tei tei-cell">19. And asked them, saying: Is this + your son, who you say was born blind? How then doth he now + see?</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">20. Responderunt eis parentes eius, et + dixerunt: Scimus quia hic est filius noster, et quia caecus + natus est:</td> + + <td class="tei tei-cell">20. His parents answered them and + said: We know that this is our son, and that he was born + blind.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">21. Quomodo autem nunc videat, + nescimus: aut quis eius aperuit oculos, nos nescimus: ipsum + interrogate: aetatem habet, ipse de se loquatur.</td> + + <td class="tei tei-cell">21. But how he now seeth, we know not: + or who hath opened his eyes, we know not: ask himself; he is of + age, let him speak for himself.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">19-21. Three + questions are put to the parents; to two they reply: that this is + their son, and that he was born blind; but to the third they return + no answer, though, doubtless, they believed their son's account of + the cure.</p><a name="IX_22" id="IX_22" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">22. Haec dixerunt parentes eius, + quoniam timebant Iudaeos: iam enim conspiraverant Iudaei, ut si + quis eum confiteretur esse Christum, extra synagogam + fieret.</td> + + <td class="tei tei-cell">22. These things his parents said, + because they feared the Jews: For the Jews had already agreed + among themselves, that if any man should confess him to be + Christ, he should be put out of the synagogue.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">22. <span class= + "tei tei-hi"><span style="font-weight: 700">Put out of the + synagogue</span></span>; that is to say, deprived of all religious + intercourse by a sort of excommunication.</p><span class="tei tei-pb" + id="page171">[pg 171]</span><a name="Pg171" id="Pg171" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">23. Propterea parentes eius dixerunt: + Quia aetatem habet, ipsum interrogate.</td> + + <td class="tei tei-cell">23. Therefore did his parents say: He + is of age, ask him.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">24. Vocaverunt ergo rursum hominem qui + fuerat caecus, et dixerunt ei: Da gloriam Deo: nos scimus quia + hic homo peccator est.</td> + + <td class="tei tei-cell">24. They therefore called the man + again that had been blind, and said to him: Give glory to God. + We know that this man is a sinner.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">24. The man + himself is again interrogated. The words: <span class= + "tei tei-hi"><span style="font-weight: 700">Give glory to + God</span></span> are a sort of adjuration; as if they said—remember + you are in the presence of God, and speak the truth. See Jos. viii. + 19. And yet while, pretending to be anxious to hear the truth, they + tried to overawe the poor man by declaring that they are convinced + already that Christ is an impostor and sinner.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">25. Dixit ergo eis ille: Si peccator + est, nescio: unum scio, quia caecus cum essem, modo video.</td> + + <td class="tei tei-cell">25. He said therefore to them: If he + be a sinner, I know not: one thing I know, that whereas I was + blind, now I see.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">25. <span class= + "tei tei-hi"><span style="font-weight: 700">Being + blind</span></span>, τυφλὸς ὤν. The <em class= + "tei tei-emph"><span style="font-style: italic">present</span></em> + part. is used relatively to the time when he blind.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">26. Dixerunt ergo illi: Quid fecit + tibi: Quomodo aperuit tibi oculos?</td> + + <td class="tei tei-cell">26. They said then to him: What did he + to thee? How did he open thy eyes?</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">27. Respondit eis: Dixi vobis iam, et + audistis: quid iterum vultis audire? numquid et vos vultis + discipuli eius fieri?</td> + + <td class="tei tei-cell">27. He answered them: I have told you + already, and you have heard: why would you hear it again? will + you also become his disciples?</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">27. <span class= + "tei tei-hi"><span style="font-weight: 700">You have + heard</span></span> (Gr. καὶ οὐκ ἠκούσατε, <span class= + "tei tei-hi"><span style="font-style: italic">You did not + heed</span></span>). <span class="tei tei-hi"><span style= + "font-weight: 700">Will you also become his disciples?</span></span> + These words are ironical. The man saw that the Pharisees were hostile + to Jesus, and his natural gratitude towards his benefactor made him + impatient with them.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">28. Maledixerunt ergo ei, et dixerunt: + Tu discipulus illius sis: nos autem Moysi discipuli sumus.</td> + + <td class="tei tei-cell">28. They reviled him therefore, and + said: Be thou his disciple; but we are the disciples of + Moses.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">28. <span class= + "tei tei-hi"><span style="font-weight: 700">They reviled + him</span></span> (ἐλοιδόρησαν) <span class="tei tei-hi"><span style= + "font-weight: 700">therefore, and said: Be thou that man's + disciple</span></span>.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">29. Nos scimus quia Moysi locutus est + Deus: hunc autem nescimus unde sit.</td> + + <td class="tei tei-cell">29. We know that God spoke to Moses: + but as to this man, we know not from whence he is.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">29. The meaning + is: We know not whether this man is sent by God or the + devil.</p><span class="tei tei-pb" id="page172">[pg + 172]</span><a name="Pg172" id="Pg172" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">30. Respondit ille homo, et dixit eis: + In hoc enim mirabile est quia vos nescitis unde sit, et aperuit + meos oculos:</td> + + <td class="tei tei-cell">30. The man answered, and said to + them: Why herein is a wonderful thing that you know not from + whence he is, and he hath opened my eyes.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">30. <span class= + "tei tei-hi"><span style="font-weight: 700">You</span></span> is + emphatic; you the teachers of God's people!</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">31. Scimus autem quia peccatores Deus + non audit: sed si quis Dei cultor est, et voluntatem eius + facit, hunc exaudit.</td> + + <td class="tei tei-cell">31. Now we know that God doth not hear + sinners: but if a man be a server of God, and doth his will, + him he heareth.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">31. <span class= + "tei tei-hi"><span style="font-weight: 700">Now we know that God doth + not hear sinners.</span></span> These are the words of the blind man, + and we are not bound to hold that they state what is true: that they + were spoken by the man, the inspired Evangelist tells us; and the + <em class="tei tei-emph"><span style= + "font-style: italic">fact</span></em> that they were spoken is all + that is covered by inspiration. But the words are generally true in + the sense in which the context proves they were used. For God does + not generally hear sinners so as to work miracles at their will; and + this is what the words mean. That God never hears the prayers of + sinners, is not stated here, and is not true.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">32. A saeculo non est auditum quia + quis aperuit oculos caeci nati.</td> + + <td class="tei tei-cell">32. From the beginning of the world it + hath not been heard, that any man hath opened the eyes of one + born blind.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">33. Nisi esset hic a Deo, non poterat + facere quidquam.</td> + + <td class="tei tei-cell">33. Unless this man were of God, he + could not do anything.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">33. <span class= + "tei tei-hi"><span style="font-weight: 700">Anything</span></span>; + that is to say, such as the miracle performed upon me.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">34. Responderunt, et dixerunt ei: In + peccatis natus es totus, et tu doces nos? Et eiecerunt eum + foras.</td> + + <td class="tei tei-cell">34. They answered, and said to him: + Thou wast wholly born in sins, and dost thou teach us? And they + cast him out.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">34. <span class= + "tei tei-hi"><span style="font-weight: 700">Thou wast wholly born in + sins</span></span>, ὅλος (<span lang="la" class="tei tei-foreign" + xml:lang="la"><span style="font-style: italic">totus</span></span>); + that is to say, altogether, entirely, as thy blindness proves. And + dost thou, steeped from thy birth in sin and ignorance, presume to + teach us, the sainted <span class="tei tei-pb" id="page173">[pg + 173]</span><a name="Pg173" id="Pg173" class="tei tei-anchor"></a> + doctors of the Law? <span class="tei tei-hi"><span style= + "font-weight: 700">And they cast him out.</span></span> Some take the + sense to be, that they excommunicated him, but the obvious meaning + is, that they drove him from their presence, wherever it was that + they were assembled.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">35. Audivit Iesus quia eiecerunt eum + foras: et cum invenisset eum, dixit ei: Tu credis in Filium + Dei?</td> + + <td class="tei tei-cell">35. Jesus heard that they had cast him + out: and when he had found him, he said to him: Dost thou + believe in the Son of God?</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">35. Christ as God + knew, of course, that the man had been expelled by the Pharisees; but + He waited till He heard it as man, and then went to seek for and + reward the poor fellow, who had so intrepidly defended Him before + them. Instead of <span class="tei tei-hi"><span style= + "font-weight: 700">Son of God</span></span>, some manuscripts of + great authority read <span class="tei tei-hi"><span style= + "font-style: italic">Son of Man</span></span>; but it is more + probable that the former is the correct reading. We may here remark + how Christ, 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 soul. <span class="tei tei-q">“Qui fecit te sine te, + non justificat te sine te; fecit nescientem, justificat + volentem”</span> (St. Aug., Serm. 15, <span class= + "tei tei-hi"><span style="font-style: italic">de verbis + Apost.</span></span>).</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">36. Respondit ille, et dixit: Quis + est, Domine, ut credam in eum?</td> + + <td class="tei tei-cell">36. He answered, and said: Who is he, + Lord, that I may believe in him?</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">36. Probably the + man recognised the voice of his benefactor, whom he had not seen + until now, and he at once shows himself prepared to do what he + understands Christ's question to suggest. He believed that Christ who + had cured him, and whom he regarded as a prophet, would not deceive + him as to who was really the Son of God. Lord (Gr. κύριε) ought + rather to be rendered <span class="tei tei-q">“Sir.”</span> It is a + term of respect, but does not at all imply that the man already + recognised Christ to be his Lord and God, as is clear from the + context.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">37. Et dixit ei Iesus: Et vidisti eum, + et qui loquitur tecum, ipse est.</td> + + <td class="tei tei-cell">37. And Jesus said to him: Thou hast + both seen him; and it is he that talketh with thee.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">37. <span class= + "tei tei-hi"><span style="font-weight: 700">Thou hast both + seen.</span></span> The meaning is: Thou <em class= + "tei tei-emph"><span style="font-style: italic">seest</span></em> + Him, the Greek perfect having here the force of a present. See 1 John + iii. 6. Christ's reference to the man's <em class= + "tei tei-emph"><span style="font-style: italic">seeing</span></em>, + was doubtless designed to stimulate his gratitude, and help him to + faith.</p><span class="tei tei-pb" id="page174">[pg + 174]</span><a name="Pg174" id="Pg174" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">38. At ille ait: Credo Domine. Et + procidens adoravit eum.</td> + + <td class="tei tei-cell">38. And he said: I believe, Lord. And + falling down he adored him.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">38. He + <span class="tei tei-hi"><span style= + "font-weight: 700">adored</span></span> Christ as God. Though the + word προσεκύνησεν, which is here rendered <span class= + "tei tei-q">“adored,”</span> does not, in our opinion, necessarily + imply supreme worship in the Greek of either the Old or New + Testament,<a id="noteref_71" name="noteref_71" href= + "#note_71"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">71</span></span></a> still + the context here determines it to that meaning. For Christ had just + declared Himself to be the Son of God, and it is <em class= + "tei tei-emph"><span style="font-style: italic">as such</span></em> + the man worships Him.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">39. Et dixit Iesus: In iudicium ego in + hunc mundum veni: ut qui non vident videant, et qui vident + caeci fiant.</td> + + <td class="tei tei-cell">39. And Jesus said: For judgment I am + come into this world, that they who see not, may see: and they + who see, may become blind.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">39. <span class= + "tei tei-hi"><span style="font-weight: 700">For judgment I am come + into this world.</span></span> The blind man had recovered sight in + two senses—bodily and spiritual—and Christ, as the occasion naturally + suggested, now goes on to speak of spiritual blindness. Christ's + words here are not contradictory of iii. 17 or viii. 15, because here + there is question of a different judgment. In those passages there is + question of the judgment of <em class="tei tei-emph"><span style= + "font-style: italic">condemnation</span></em>, for which Christ did + not come at His first coming; here there is question of the judgment + of <em class="tei tei-emph"><span style= + "font-style: italic">discernment</span></em> (κρίμα, not κρίσις), and + for this He had come at His first coming. The sense of the present + passage then is: I am come to separate the good from the bad; to make + known who love God, and who do not; to show and to effect that those + who have been regarded as spiritually blind, and who, indeed, in many + cases, have been so, may have the eyes of their souls opened to the + light of truth, while those who have been thought, and who think + themselves, to see (such as you Pharisees), may be shown to be indeed + spiritually blind, and may really <em class= + "tei tei-emph"><span style="font-style: italic">become more + blind</span></em>, by being involved in deeper darkness through their + own unbelief. This latter effect—that they should become more + blind—was not directly intended by Christ, but it was foreseen and + permitted, and this is enough to justify Christ's expression: + <span class="tei tei-q">“That they who see may become <span class= + "tei tei-pb" id="page175">[pg 175]</span><a name="Pg175" id="Pg175" + class="tei tei-anchor"></a> blind.”</span> Compare Rom. v. 20: + <span class="tei tei-q">“Now the law entered in that sin might + abound.”</span></p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">40. Et audierunt quidam ex pharisaeis + qui cum ipso erant et dixerunt ei: Numquid et nos caeci + sumus?</td> + + <td class="tei tei-cell">40. And some of the Pharisees, who + were with him, heard; and they said unto him: Are we also + blind?</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">41. Dixit eis Iesus: Si caeci essetis, + non haberetis peccatum: nunc vero dicitis: Quia videmus. + Peccatum vestrum manet.</td> + + <td class="tei tei-cell">41. Jesus said to them: If you were + blind, you should not have sin: but now you say: We see. Your + sin remaineth.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">40, 41. The + Pharisees ask: <span class="tei tei-hi"><span style= + "font-weight: 700">Are we also blind?</span></span> and Jesus + replies: <span class="tei tei-hi"><span style="font-weight: 700">If + you were blind, you should not have sin</span></span>; that is to + say, if you were blind through invincible ignorance, or, as we prefer + to hold, if you were blind <em class="tei tei-emph"><span style= + "font-style: italic">in your own estimation</span></em>, if you + <em class="tei tei-emph"><span style= + "font-style: italic">recognised</span></em> your spiritual blindness, + you should not have sin, because I would wipe it out; but now that + you <em class="tei tei-emph"><span style= + "font-style: italic">say</span></em> you see, and rely upon + yourselves, your sin remaineth.</p> + </div><span class="tei tei-pb" id="page176">[pg 176]</span><a name= + "Pg176" id="Pg176" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"> + <a name="toc55" id="toc55"></a> <a name="pdf56" id="pdf56"></a> + + <h1 class="tei tei-head" style= + "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"> + <span style="font-size: 173%">Chapter X.</span></h1> + + <div class="block tei tei-quote" style= + "margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">1-5.</span> <span class="tei tei-hi"><span style= + "font-size: 90%; font-weight: 700">The parable (or rather allegory, + see below on verse 1), of the door of the + sheepfold.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">6.</span> <span class="tei tei-hi"><span style= + "font-size: 90%; font-weight: 700">The Pharisees understood not the + parable.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">7-10.</span> <span class="tei tei-hi"><span style= + "font-size: 90%; font-weight: 700">Christ, therefore, applies + it.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">11-18.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">The + parable of the Good Shepherd.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">19-21.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">There + was a difference of opinion among the Pharisees regarding + Christ.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">22-30.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">On + another occasion the Pharisees ask Him to tell them plainly if He + is the Christ; to whom He replies that He is, and the Son of God, + one in nature with His Father.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">31.</span> <span class="tei tei-hi"><span style= + "font-size: 90%; font-weight: 700">Thereupon they took up stones to + stone Him.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">32-38.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">He + defends his language by a quotation from their own + Psaltery.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">39-42.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">When + they sought to take Him prisoner, He escaped from them, and crossed + over to the east side of the Jordan, where many believed in + him.</span></span></p> + </div><a name="X_1" id="X_1" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">1. Amen, amen dico vobis: qui non + intrat per ostium in ovile ovium, sed ascendit aliunde, ille + fur est, et latro.</td> + + <td class="tei tei-cell">1. Amen, amen, I say to you: he that + entereth not by the door into the sheepfold, but climbeth up + another way, the same is a thief and a robber.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">1. This verse and + those that follow down to the end of verse 18, are a continuation of + the discourse directed to the Pharisees, and begun in ix. 39, with + which verse this tenth chapter might more correctly have been + commenced. The logical connection of the following parable with the + close of the preceding chapter is not clear. Some, as St. Aug., say + that Christ is proving that the Pharisees were <em class= + "tei tei-emph"><span style="font-style: italic">blind</span></em>, + else they would recognise Him as the <em class= + "tei tei-emph"><span style="font-style: italic">door</span></em> + through which the true fold must be entered, and as the <em class= + "tei tei-emph"><span style="font-style: italic">true + Shepherd</span></em>. Others, as St. Chrys., think that He is + replying to a tacit objection of the Pharisees, to the effect that + they refused to recognise Him, not because they were blind, but + because He was an impostor.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The parable, taken + strictly, is a narrative of a probable but fictitious <em class= + "tei tei-emph"><span style="font-style: italic">event</span></em>, + like that relating to the Prodigal Son (Luke xv. 11-32). Where, as + <span class="tei tei-pb" id="page177">[pg 177]</span><a name="Pg177" + id="Pg177" class="tei tei-anchor"></a> in the present instance, there + is continued or prolonged metaphor, without the description of any + event, some would call it an allegory and not a parable; but we + prefer not to interfere with a phrase so familiar as <span class= + "tei tei-q">“the parable of the good Shepherd.”</span> It will be + noted that we speak of parables, and not merely of one parable, for + we hold that the parable of Christ as <em class= + "tei tei-emph"><span style="font-style: italic">door</span></em> of + the fold is distinct from that of Christ as Shepherd. Our reasons for + this will appear as we proceed. To understand the grammatical sense + of these two parables, we must bear in mind what were the relations + of the shepherd to his sheep in eastern countries, and especially in + Palestine.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In the Spring of + the year the Jewish shepherd conducted his sheep to their pasture, + and there they remained until the end of the following Autumn. At + night they were enclosed in folds, the flocks of several shepherds + being sometimes gathered in the same fold. The fold, open overhead, + was surrounded by a wall, in which there was but one door, at which + the doorkeeper (<span lang="la" class="tei tei-foreign" xml:lang= + "la"><span style="font-style: italic">ostiarius</span></span>) + remained through the night, until the shepherd's return in the + morning. A thief, wishing to steal sheep, would, of course, not + attempt to enter by the door, but would climb the wall. On the + shepherd's return in the morning the door of the fold was thrown open + by the doorkeeper, and each shepherd entered and called his own + sheep, which, knowing his voice, followed him to their own pasture. + Throughout the whole day the shepherd remained with them, guarding + them from wild beasts and robbers, and attending to the weak and + maimed. Thus his relations with his sheep were very close and + constant indeed, and must be carefully borne in mind, in order that + we may rightly appreciate the full significance of these beautiful + parables.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">He that entereth not by + the door into the sheepfold.</span></span> If we strip this language + of its metaphorical character, the sense is: that the teacher who + enters not into the Church through Christ as the door, that is to + say, by believing in Christ, is a false teacher, as were therefore, + the Scribes and Pharisees. Christ, then, is the door (see verse + <a href="#X_7" class="tei tei-ref">7</a>); the Church is the + sheepfold; and the Scribes and Pharisees, with all such, are the + thieves and robbers who injure their fellow-men, sometimes secretly + like <span class="tei tei-pb" id="page178">[pg 178]</span><a name= + "Pg178" id="Pg178" class="tei tei-anchor"></a> thieves, sometimes + with open violence like robbers. That Christ is signified by + <span class="tei tei-q">“the door,”</span> is the view of SS. Aug., + Cyril, Bede, Greg., and of A Lap.; and is, indeed, distinctly stated + by Himself, in verse 7, after His hearers had failed to understand + His words. Hence we unhesitatingly reject the view of Mald. and many + others, who take <span class="tei tei-q">“the door”</span> in verse 1 + to be different from that in verse 7; the latter, they say, being the + door of the <em class="tei tei-emph"><span style= + "font-style: italic">sheep</span></em>, Christ Himself; the former + the door of the shepherds, which Mald. understands of <em class= + "tei tei-emph"><span style="font-style: italic">legitimate + authority</span></em> to teach. We have no doubt that the door in + both verses is the same, because Christ begins to explain, in verse + 7: <span class="tei tei-q">“Jesus <em class= + "tei tei-emph"><span style="font-style: italic">therefore</span></em> + said to them again”</span> what He had said in verses 1-5.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">2. Qui autem intrat per ostium, pastor + est ovium.</td> + + <td class="tei tei-cell">2. But he that entereth in by the + door, is the shepherd of the sheep.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">2. The sense is + that he who entereth by faith in Christ, and by Christ's authority, + is <em class="tei tei-emph"><span style= + "font-style: italic">a</span></em> true shepherd (ποιμήν, without the + article). Such a pastor is contrasted with the Pharisees who blindly + refused to enter by the only gate.</p><a name="X_3" id="X_3" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">3. Huic ostiarius aperit, et oves + vocem eius audiunt, et proprias oves vocat nominatim, et educit + eas.</td> + + <td class="tei tei-cell">3. To him the porter openeth; and the + sheep hear his voice: and he calleth his own sheep by name, and + leadeth them out.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">3. <span class= + "tei tei-hi"><span style="font-weight: 700">To him the porter + openeth.</span></span> In the higher sense, the porter is not the + Scriptures, nor Christ Himself, but the Holy Ghost. To the true + pastor of souls the Holy Ghost <span class= + "tei tei-q">“openeth,”</span> by giving him grace to teach and govern + rightly, and by moving the hearts of the faithful to listen to and + profit by his teaching.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">And leadeth them + out.</span></span> It is an obvious and familiar principle that in + explaining metaphorical language, we are not to expect resemblance in + all points between the two things which are implicitly compared. If + we say Patrick is a lion, we mean that he has courage or strength; + but we do not mean that he has four legs. Similarly, though the + Church is compared to a sheepfold, it does not follow that because + the sheep had to be led outside the fold in order to find pasture, + that therefore the faithful must be <span class= + "tei tei-hi"><span style="font-style: italic">led outside the + Church</span></span> before they can obtain the spiritual food of + their souls. No, the Church is a fold which has its pastures within + itself; 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 + forth; namely, he <span class="tei tei-pb" id="page179">[pg + 179]</span><a name="Pg179" id="Pg179" class="tei tei-anchor"></a> + provides them with proper nourishment.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">4. Et cum proprias oves emiserit, ante + eas vadit: et oves illum sequuntur, quia sciunt vocem + eius.</td> + + <td class="tei tei-cell">4. And when he hath let out his own + sheep, he goeth before them: and the sheep follow him, because + they know his voice.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">4. A good pastor + not only puts before his people the sound doctrine of faith, and the + right line of duty, but he also goes before them, guiding and + directing them by his example, and is rewarded by their obedience, + for <span class="tei tei-q">“the sheep follow him,”</span> and tread + in his footsteps.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">5. Alienum autem non sequuntur, sed + fugiunt ab eo: quia non noverunt vocem alienorum.</td> + + <td class="tei tei-cell">5. But a stranger they follow not, but + fly from him, because they know not the voice of + strangers.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">5. The true + reading is μη ἀκολουθήσουσιν ἀλλὰ φεύξονται, (<em class= + "tei tei-emph"><span style="font-style: italic">will</span></em> not + follow, but <em class="tei tei-emph"><span style= + "font-style: italic">will</span></em> fly), the sense, however, being + the same. As the sheep followed their own shepherd every morning from + the fold to their pasture, and would follow no stranger, so faithful + Christians take their spiritual nourishment from, and are obedient + to, only the true pastor.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">6. Hoc proverbium dixit eis Iesus. + Illi autem non cognoverunt quid loqueretur eis.</td> + + <td class="tei tei-cell">6. This proverb Jesus spoke to them. + But they understood not what he spoke to them.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">6. <span class= + "tei tei-hi"><span style="font-weight: 700">Proverb.</span></span> + The Greek word (παροιμίαν) suggests the notion of a saying that is + deep and mysterious and not merely metaphorical. See John xvi. + <a href="#XVI_25" class="tei tei-ref">25</a>, <a href="#XVI_29" + class="tei tei-ref">29</a>.</p><a name="X_7" id="X_7" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">7. Dixit ergo eis iterum Iesus: Amen, + amen dico vobis, quia ego sum ostium ovium.</td> + + <td class="tei tei-cell">7. Jesus therefore said to them again: + Amen, amen, I say to you, I am the door of the sheep.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">7. <span class= + "tei tei-hi"><span style="font-weight: 700">Jesus therefore said to + them again</span></span>; <span class="tei tei-hi"><span style= + "font-style: italic">i.e.</span></span>, <em class= + "tei tei-emph"><span style="font-style: italic">because</span></em> + they did not understand, He explains. As we have said already, we + take the door here to be the same as in verse 1, and the reference in + both cases to be to Christ. Here, however, Christ is spoken of as the + door through which the sheep, there as the door through which the + shepherd, entered. But this need create no difficulty, for as we + explained in our preliminary remarks on verse 1, there was only one + door on the ordinary sheepfold, and through it both sheep and + shepherd entered.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">8. Omnes quotquot venerunt, fures sunt + et latrones, et non audierunt eos oves.</td> + + <td class="tei tei-cell">8. All <span class= + "tei tei-hi"><span style= + "font-style: italic">others</span></span>, as many as have + come, are thieves and robbers: and the sheep heard them + not.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">8. <span class= + "tei tei-hi"><span style="font-weight: 700">All others, as many + as</span> <span class="tei tei-pb" id="page180">[pg + 180]</span><a name="Pg180" id="Pg180" class= + "tei tei-anchor"></a><span style="font-weight: 700">have + come</span></span> (many ancient authorities add <span class= + "tei tei-q">“before Me”</span>). The sense is: all others who have + come forward before now, pretending to be the door, the Messias, + <em class="tei tei-emph"><span style= + "font-style: italic">are</span></em> thieves and robbers. The present + <span class="tei tei-q">“<em class="tei tei-emph"><span style= + "font-style: italic">are</span></em>”</span> is used to denote the + essential character of their nature. <span class= + "tei tei-hi"><span style="font-weight: 700">But</span></span> (ἀλλ᾽, + <span lang="la" class="tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">at</span></span> not <span lang="la" class= + "tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">et</span></span>) <span class= + "tei tei-hi"><span style="font-weight: 700">the sheep heard them + not</span></span>; <span class="tei tei-hi"><span style= + "font-style: italic">i.e.</span></span>, did not listen to them so as + to remain their disciples. Many such impostors pretending to be the + Messias had arisen before this time; such were Theodas and Judas of + Galilee (Acts v. 36, 37); and, after the time of Christ, Simon Magus, + Barchochebas, and others appeared in the same character.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">9. Ego sum ostium. Per me si quis + introierit, salvabitur: et ingredietur, et egredietur, et + pascua inveniet.</td> + + <td class="tei tei-cell">9. I am the door. By me, if any man + enter in, he shall be saved: and he shall go in, and go out, + and shall find pastures.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">9. Christ here + declares Himself the door absolutely; and therefore, as we have held, + the door of both sheep and shepherds. He then proceeds to explain in + this verse what this means in reference to the sheep, and in next + verse what it means in reference to the shepherds. <span class= + "tei tei-hi"><span style="font-weight: 700">Shall go in and go + out</span></span> is a Hebraism (1 Kings xxix. 6; 2 Paral. i. 10; + Psalm. cxx. 8), meaning he shall deal securely, confidently, and + freely.<a id="noteref_72" name="noteref_72" href= + "#note_72"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">72</span></span></a></p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">10. Fur non venit nisi ut furetur, et + mactet, et perdat. Ego veni ut vitam habeant, et abundantius + habeant.</td> + + <td class="tei tei-cell">10. The thief cometh not, but for to + steal and to kill and to destroy. I am come that they may have + life, and may have it more abundantly.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">10. In reference + to the pastor, he who enters not through Christ (and who is therefore + a thief, verse 1), cometh not but to steal, &c. This verse + effects the transition from Christ as door to Christ as shepherd. He + here sets Himself in opposition to the thief, and so passes on + naturally to another parable in which He speaks of Himself as + shepherd.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">11. Ego sum pastor bonus. Bonus pastor + animam suam dat pro ovibus suis.</td> + + <td class="tei tei-cell">11. I am the good shepherd. The good + shepherd giveth his life for his sheep.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">11. <span class= + "tei tei-hi"><span style="font-weight: 700">I am the good + shepherd</span></span> (ὁ ποιμὴν ὁ καλός); that particular shepherd + foretold by <span class="tei tei-pb" id="page181">[pg + 181]</span><a name="Pg181" id="Pg181" class="tei tei-anchor"></a> the + prophets (Ezech. xxxiv. 11, 15, 16, 22, 23; Zach. xi. 17; Isai. xl. + 11). There is no difficulty in the fact that Christ now calls Himself + the shepherd, whereas in the preceding verses He has spoken of + Himself as the door of the sheepfold. For we hold that a new parable + begins in verse 11, and it is obviously open to Christ to use a new + metaphor, in which to express under a new aspect His relations to the + faithful. See <a href="#XV_1" class="tei tei-ref">xv. 1</a>, where, + in the metaphor of the true vine, His relations with the faithful are + set forth under yet another aspect. <span class= + "tei tei-hi"><span style="font-weight: 700">The good shepherd giveth + his life for his sheep.</span></span> This is to be understood, of + Christ, and is the first note of this great Shepherd.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">12. Mercenarius autem et qui non est + pastor, cuius non sunt oves propriae, videt lupum venientem, et + dimittit oves, et fugit: et lupus rapit, et dispergit + oves:</td> + + <td class="tei tei-cell">12. But the hireling, and he that is + not the shepherd, whose own the sheep are not, seeth the wolf + coming, and leaveth the sheep, and flieth: and the wolf + catcheth, and scattereth the sheep.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">12. <span class= + "tei tei-hi"><span style="font-weight: 700">The + hireling</span></span> is most probably a pastor who has a divine + mission like the Pharisees (Matt. xxiii. 2) which, however, he abuses + for base motives of self-interest. Such an one, and also he who has + no true mission, flieth at the approach of <em class= + "tei tei-emph"><span style="font-style: italic">any + danger</span></em>, the particular danger from the wolf being put to + represent danger in general.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">13. Mercenarius autem fugit, quia + mercenarius est, et non pertinet ad eum de ovibus.</td> + + <td class="tei tei-cell">13. And the hireling flieth, because + he is a hireling; and he hath no care for the sheep.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">13. The last word + of verse 12 and the first three words of verse 13 in the Vulgate: + <span class="tei tei-q">“Oves: Mercenarius autem fugit,”</span> are + regarded by many as not genuine; the remaining portion of verse 13 is + to be connected with <span class="tei tei-q">“flieth”</span> of verse + 12, in case they are omitted.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">14. Ego sum pastor bonus: et cognosco + meas, et cognoscunt me meae.</td> + + <td class="tei tei-cell">14. I am the good shepherd; and I know + mine, and mine know me.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">14. Here we have + another note of our great Shepherd, Jesus Christ. He knows <em class= + "tei tei-emph"><span style="font-style: italic">every + member</span></em> of His flock; not merely the <em class= + "tei tei-emph"><span style="font-style: italic">just</span></em>, or + the <em class="tei tei-emph"><span style= + "font-style: italic">elect</span></em> (as Aug., Bede, Ypr., Tol.), + and watches over each with special solicitude. And they, in turn, + know Him with the knowledge of faith accompanied by charity. That + there is not question merely of a barren faith, is proved by the + comparison in <span class="tei tei-pb" id="page182">[pg + 182]</span><a name="Pg182" id="Pg182" class="tei tei-anchor"></a> the + next verse between this knowledge and Christ's. If it be objected + that all Christians do not love Christ, we reply that, <em class= + "tei tei-emph"><span style="font-style: italic">as far as in Him + lies</span></em>, they do; and the purpose of the parable is to show + Christ's love and solicitude for His sheep, to show forth what He + does for them, not what they do for Him. He knows them, gathers them + into His one fold, saves them by His grace here, and conducts them to + heaven hereafter. What the sheep must do on their part after entering + the fold, is outside the scope of the parable.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">15. Sicut novit me Pater, et ego + agnosco Patrem: et animam meam pono pro ovibus meis.</td> + + <td class="tei tei-cell">15. As the Father knoweth me, and I + know the Father: and I lay down my life for my sheep.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">15. Connect with + 14: <span class="tei tei-hi"><span style="font-weight: 700">I know + mine, and mine know me, as the Father knoweth me, and I know the + Father.</span></span> The knowledge is similar, but not, of course, + equal; just as our perfection can never equal the infinite perfection + of God, though Christ says: <span class="tei tei-q">“Be ye therefore + perfect, as your heavenly Father is perfect.”</span> Matt. v. 48.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">And I lay down my life + for my sheep.</span></span> Perfect knowledge and sympathy bring + forth the perfect remedy, and Christ's knowledge and love of His + sheep receive their fitting consummation in His sacrifice. The words + <span class="tei tei-q">“I lay down My life”</span> show that Christ + gave up His life freely and voluntarily (see verse <a href="#X_18" + class="tei tei-ref">18</a>); while the closing words of the verse + prove the vicarious character of Christ's sacrifice.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">16. Et alias oves habeo, quae non sunt + ex hoc ovili: et illas oportet me adducere, et vocem meam + audient, et fiet unum ovile, et unus pastor.</td> + + <td class="tei tei-cell">16. And other sheep I have, that are + not of this fold; them also I must bring, and they shall hear + my voice, and there shall be one fold and one shepherd.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">16. Having + referred to His death for men, Christ goes on to speak of the call of + the Gentiles, thereby indicating the efficacy of His sacrifice for + all, whether Jews or Gentiles. <span class="tei tei-hi"><span style= + "font-weight: 700">And other sheep I have, that are not of this + fold.</span></span> The other sheep were those Gentiles who were + outside the Jewish Church, but were to be brought within the Church + of Christ, so that there might be one fold (rather <em class= + "tei tei-emph"><span style="font-style: italic">flock</span></em>), + and one shepherd. Strictly speaking, the Gentiles except very few + were not yet His sheep, but those who were to obey the call are + spoken of as such by anticipation, and <span class="tei tei-pb" id= + "page183">[pg 183]</span><a name="Pg183" id="Pg183" class= + "tei tei-anchor"></a> because in the designs of God it was decreed + that they should be efficaciously called to the faith. <span class= + "tei tei-hi"><span style="font-weight: 700">And there shall be one + fold and one shepherd.</span></span> The <span class="tei tei-q">“one + fold,”</span> or rather <span class="tei tei-q">“one flock”</span> + (ποίμνη), distinctly implies the unity of Christ's Church, and the + <span class="tei tei-q">“one shepherd,”</span> is Jesus Christ + Himself as invisible head, with the Pope His representative as + visible head.<a id="noteref_73" name="noteref_73" href= + "#note_73"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">73</span></span></a> We have + therefore three very important declarations in this verse. (1) The + faith was to be preached to the Gentiles; (2) Christ was to have but + one flock composed alike of Jews and Gentiles; (3) that one flock was + to have one supreme visible head. Some, like Mald., think that the + expression <span class="tei tei-q">“<em class= + "tei tei-emph"><span style="font-style: italic">this</span></em> + fold”</span> implies that there was another fold, that is to say, + those who were to be called from among the Gentiles. But this does + not necessarily follow, as the contrast may be, and we believe is, + not between a fold of the Jews and a fold of the Gentiles, but + between the fold of the Jewish Church which excluded the Gentiles, + and the fold of the Christian Church which was to include + them.</p><a name="X_17" id="X_17" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">17. Propterea me diligit Pater: quia + ego pono animam meam, ut iterum sumam eam.</td> + + <td class="tei tei-cell">17. Therefore doth the Father love me: + because I lay down my life that I may take it again.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">17. After the + parenthetical statement in verse 16, Christ takes up what He had said + in the end of verse 15, about laying down His life. <span class= + "tei tei-hi"><span style="font-weight: 700">Therefore</span></span>: + that is to say, because I lay down My life, and so obey Him, the + Father loveth Me. <span class="tei tei-hi"><span style= + "font-weight: 700">That I may take it again.</span></span> + <span class="tei tei-q">“Ut”</span> (ἱνα) cannot be taken to express + a purpose here, but means either <em class= + "tei tei-emph"><span style="font-style: italic">so as</span></em>, as + Mald. holds, or, <em class="tei tei-emph"><span style= + "font-style: italic">on the condition that</span></em>, as Patrizzi. + The supreme dominion which Christ here claims over His own life and + death, is a proof of His Divinity.</p><a name="X_18" id="X_18" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">18. Nemo tollit eam a me: sed ego pono + eam a meipso, et potestatem habeo ponendi eam: et potestatem + habeo iterum sumendi eam. Hoc mandatum accepi a Patre meo.</td> + + <td class="tei tei-cell">18. No man taketh it away from me: but + I lay it down of myself, and I have power to lay it down; and I + have power to take it up again. This commandment have I + received of my Father.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">18. <span class= + "tei tei-hi"><span style="font-weight: 700">No man taketh it away + from me; but I lay it down of myself.</span></span> Christ declares + that His death would be voluntary, because He would lay down His life + <em class="tei tei-emph"><span style= + "font-style: italic">freely</span></em>. But a difficulty here + presents itself. How was He free in laying down His life, if, as He + declares, in the end of this same verse, He had a command from His + Father to do so? Surely He was bound not to disobey that command, and + thus bound to die, and so not free in dying? The difficulty then is + to reconcile Christ's freedom in dying with the Father's command that + He should die. Many answers have been given.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(1) The command of + the Father was not really a command <span class="tei tei-pb" id= + "page184">[pg 184]</span><a name="Pg184" id="Pg184" class= + "tei tei-anchor"></a> or precept, but only a wish, with which Christ, + without sinning, was free not to correspond. But this answer is + commonly rejected by commentators and theologians, who hold that + there was a strict command. Hence:—</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(2) Christ was + commanded to redeem man, but not to die. He could have redeemed us in + many other ways; therefore in choosing death as the way, He died + freely. But it is replied to this that St. Paul tells us that Christ + was <span class="tei tei-hi"><span style= + "font-style: italic">obedient even unto death</span></span> (Phil. + ii. 8), thereby implying that His death was commanded.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(3) Christ was + commanded to die, but was left free as to the manner and + circumstances of His death, and therefore was free as to the actual + death He underwent upon the cross. But it is again replied that St. + Paul declares <span class="tei tei-q">“He was obedient unto death, + even the <span class="tei tei-hi"><span style= + "font-style: italic">death of the cross</span></span>”</span> (Phil. + ii. 8).</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(4) 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 Father. He + freely chose not to ask a dispensation; therefore He died freely.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(5) Franzelin + inclines to the view that the will of the Father was merely a + <span class="tei tei-q">“beneplacitum,”</span> a wish, until Christ + freely accepted it, when it became a command: consequent, however, + upon Christ's free acceptance. Thus, in virtue of this free + acceptance, Christ died freely, though having a command from His + Father that He should die.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(6) Lastly, there + is the opinion of Suarez, who explains thus: Christ's human will had, + strictly speaking, the <em class="tei tei-emph"><span style= + "font-style: italic">power</span></em> of resisting the will of God, + and of sinning, and was therefore free: consequently, His human will + was free in accepting the command to die, because, strictly speaking, + it had the power to resist. No doubt this power could never be + reduced to act in our Divine Lord, for the Second Divine Person, in + virtue of its hypostatic union with Christ's humanity, was bound to + preserve His human will from sin by the operation of grace.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“On account of this perpetual watchfulness on the part of + the Second Divine Person,”</span> says A Lap., who adopts this + opinion, <span class="tei tei-q">“the humanity of Christ is said to + be extrinsically impeccable; not that the Divinity took away the + <em class="tei tei-emph"><span style= + "font-style: italic">power</span></em> <span class="tei tei-pb" id= + "page185">[pg 185]</span><a name="Pg185" id="Pg185" class= + "tei tei-anchor"></a> of sinning (non quod Verbum illam (humanitatem) + praedeterminaret), but that it always supplied the grace, under the + influence of which it was foreseen that Christ's human will would + freely fulfil each precept.”</span> This view we prefer; and hence we + hold—(1) that Christ had a <em class="tei tei-emph"><span style= + "font-style: italic">strict command</span></em> from His Father to + die; (2) that His human will had the <em class= + "tei tei-emph"><span style="font-style: italic">power</span></em> to + disobey this command, and was consequently free in accepting death; + (3) that the Second Divine Person provided that this power to disobey + could <em class="tei tei-emph"><span style="font-style: italic">never + be reduced to act</span></em>, and hence Christ was always + extrinsically impeccable.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">19. Dissensio iterum facta est inter + Iudaeos propter sermones hos.</td> + + <td class="tei tei-cell">19. A dissension rose again among the + Jews for these words.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">20. Dicebant autem multi ex ipsis: + Daemonium habet, et insanit: quid eum auditis?</td> + + <td class="tei tei-cell">20. And many of them said: He hath a + devil, and is mad: why hear you him?</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">21. Alii dicebant: Haec verba non sunt + daemonium habentis; numquid daemonium potest caecorum oculos + aperire?</td> + + <td class="tei tei-cell">21. Others said: These are not the + words of one that hath a devil: Can a devil open the eyes of + the blind?</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">19-21. Again, as + on previous occasions there was a difference of opinion among the + leaders of the Jews.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">22. Facta sunt autem encaenia in + Ierosoylmis: et hiems erat.</td> + + <td class="tei tei-cell">22. And it was the feast of the + dedication at Jerusalem; and it was winter.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">22. A new chapter + might well have been begun here. The events and discourses recorded + by the Evangelist, from chapter viii., probably followed close upon + the Feast of Tabernacles (vii. 2). Now the Evangelist suddenly passes + on to the Feast of Purification. During the period of more than two + months that intervened (see above on v. <a href="#X_1" class= + "tei tei-ref">1</a>), Christ returned to Galilee (Luke ix. 51; xiii. + 22); or, as Patrizzi holds, spent his time in the country parts of + Judea, away from Jerusalem. The Feast of the Dedication instituted by + Judas Maccabeus, about 165 <span class="tei tei-hi"><span style= + "font-variant: small-caps">b.c.</span></span>, in memory of the + cleansing of the temple and dedication of the altar of holocausts + after the defeat of the Syrians, was celebrated annually for eight + days. The first day of the feast was the 25th of Casleu, the ninth + month of the Jewish sacred year, which corresponded to the latter + part of our November and the first part of December. See 1 Mach. iv. + 59.</p><span class="tei tei-pb" id="page186">[pg 186]</span><a name= + "Pg186" id="Pg186" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">23. Et ambulabat Iesus in templo, in + porticu Salomonis.</td> + + <td class="tei tei-cell">23. And Jesus walked in the temple in + Solomon's porch.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">23. And because it + was winter, Jesus was walking in Solomon's porch. This was probably a + cloister, open on one side, and covered overhead, and stood, + according to Beel. (Comm. on Acts iii. 11), on the eastern side of + the court of the Gentiles. That the Porch of Solomon referred to in 3 + Kings vi. 3; 2 Paral. iii. 4, is not meant here (as Mald. holds), we + feel certain; for that being within the court of the priests, Christ + would not have been permitted by the Jewish priests to approach, much + less walk, there.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">24. Circumdederunt ergo eum Iudaei, et + dicebant ei: Quousque animam nostram tollis? si tu es Christus, + dic nobis palam.</td> + + <td class="tei tei-cell">24. The Jews therefore came round + about him, and said to him: How long dost thou hold our souls + in suspense? if thou be the Christ tell us plainly.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">24. <span class= + "tei tei-hi"><span style="font-weight: 700">How long dost thou hold + our souls in suspense?</span></span> The phrase here used by the + Evangelist to record the words of the Jews is a Hebraism (see Exod. + xxxv. 21; Deut. xxiv. 15; Prov. xix. 23). They wished Christ to state + openly that He was their Messias, their King, probably in order that + they might accuse Him before the Roman authorities of treason against + Rome.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">25. Respondit eis Iesus. Loquor vobis, + et non creditis: opera quae ego facio in nomine Patris mei, + haec testimonium perhibent de me:</td> + + <td class="tei tei-cell">25. Jesus answered them: I speak to + you, and you believe not: the works that I do in the name of my + Father, they give testimony of me.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">26. Sed vos non creditis, quia non + estis ex ovibus meis.</td> + + <td class="tei tei-cell">26. But you do not believe: because + you are not of my sheep.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">25, 26. He again + appeals to His miracles, and upbraids their incredulity.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">27. Oves meae vocem meam audiunt: et + ego cognosco eas, et sequntur me:</td> + + <td class="tei tei-cell">27. My sheep hear my voice: and I know + them, and they follow me.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">27. We prefer to + understand the <span class="tei tei-hi"><span style= + "font-weight: 700">sheep</span></span> here, as in verse 14, not of + the just merely, nor of the elect only, but, with A Lap., of all the + faithful. All the faithful hear Christ, so as to <em class= + "tei tei-emph"><span style="font-style: italic">believe</span></em>, + and in this they are contrasted with those addressed in the preceding + verse, who believe not; and all too follow <span class="tei tei-pb" + id="page187">[pg 187]</span><a name="Pg187" id="Pg187" class= + "tei tei-anchor"></a> Christ so as to imitate His example, <em class= + "tei tei-emph"><span style="font-style: italic">as far as lies in + Him</span></em>.</p><a name="X_28" id="X_28" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">28. Et ego vitam aeternam do eis: et + non peribunt in aeternum, et non rapiet eas quisquam de manu + mea.</td> + + <td class="tei tei-cell">28. And I give them life everlasting; + and they shall not perish for ever, and no man shall pluck them + out of my hand.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">28. In the same + sense He gives them life eternal, and they shall not perish, and (= + for) no one can snatch them from His hand. As far as their salvation + depends upon Him, they shall be saved; they may indeed fail to + correspond with His grace, but they shall not perish through His + fault. They may desert Him themselves, but no one shall snatch them + from Him.</p><a name="X_29" id="X_29" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">29. Pater meus quod dedit mihi, maius + omnibus est: et nemo potest rapere de manu Patris mei.</td> + + <td class="tei tei-cell">29. That which my Father hath given me + is greater than all: and no one can snatch <span class= + "tei tei-hi"><span style= + "font-style: italic">them</span></span> out of the hand of my + Father.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">30. Ego et Pater unum sumus.</td> + + <td class="tei tei-cell">30. I and the Father are one.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">29, 30. He proves + that no one shall snatch them from Him. No one shall snatch them from + the Father (<em class="tei tei-emph"><span style= + "font-style: italic">who</span></em> is greater and more powerful + than all). But I and the Father are one in nature and power; + therefore no one shall snatch them from Me. This is the argument in + the more probable Greek reading, and is more natural than that + afforded by the Vulgate. We would read then instead of the present + Vulgate text in verse 29: <span class="tei tei-q">“Pater meus + <em class="tei tei-emph"><span style= + "font-style: italic">qui</span></em> dedit mihi <em class= + "tei tei-emph"><span style="font-style: italic">major</span></em> + omnibus est,”</span> &c.<a id="noteref_74" name="noteref_74" + href="#note_74"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">74</span></span></a> Note + that the unity with the Father to which Christ here lays claim is not + a <em class="tei tei-emph"><span style= + "font-style: italic">moral</span></em> union, but a unity of + <em class="tei tei-emph"><span style="font-style: italic">nature and + power</span></em>, else the proof of His statement that no one could + snatch His sheep from His hands would not be valid.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">31. Sustulerunt ergo lapides Iudaei, + ut lapidarent eum.</td> + + <td class="tei tei-cell">31. The Jews then took up stones to + stone him.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">31. See above on + <a href="#VIII_59" class="tei tei-ref">viii. 59</a>.</p><span class= + "tei tei-pb" id="page188">[pg 188]</span><a name="Pg188" id="Pg188" + class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">32. Respondit eis Iesus: Multa bona + opera ostendi vobis ex Patre meo, propter quod eorum opus me + lapidatis?</td> + + <td class="tei tei-cell">32. Jesus answered them: Many good + works I have shewed you from my Father; for which of those + works do you stone me?</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">32. <span class= + "tei tei-hi"><span style="font-weight: 700">For which of those works + do you stone me?</span></span> <span class="tei tei-hi"><span style= + "font-style: italic">i.e.</span></span>, wish to stone Me.<a id= + "noteref_75" name="noteref_75" href="#note_75"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">75</span></span></a></p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">33. Responderunt ei Iudaei: De bono + opere non lapidamus te, sed de blasphemia; et quia tu homo cum + sis, facis teipsum Deum.</td> + + <td class="tei tei-cell">33. The Jews answered him: For a good + work we stone thee not, but for blasphemy; and because that + thou, being a man, makest thyself God?</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">34. Respondit eis Iesus: Nonne + scriptum est in lege vestra quia: Ego dixi, dii estis?</td> + + <td class="tei tei-cell">34. Jesus answered them: Is it not + written in your law: <span class="tei tei-hi"><span style= + "font-style: italic">I said you are gods</span></span>?</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">34. To the charge + of blasphemy Christ replies, and His reply has been often urged by + Arians and Unitarians to show that He did not claim to be the natural + Son of God, but merely meant to call Himself God in some improper + sense, analogous to that in which the Sacred Scriptures sometimes + speak of judges, who were merely men, as gods.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The sense of verse + 34 is: men are called gods in your own law, the reference being to + Psalm lxxxi. 6.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">35. Si illos dixit deos, ad quos sermo + Dei factus est, et non potest solvi scriptura:</td> + + <td class="tei tei-cell">35. If he called them gods, to whom + the word of God was spoken, and the scripture cannot be + broken;</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">36. Quem Pater sanctificavit, et misit + in mundum, vos dicitis: Quia blasphemas, quia dixi, Filius Dei + sum.</td> + + <td class="tei tei-cell">36. Do you say of him, whom the Father + hath sanctified and sent into the world: Thou blasphemest, + because I said, I am the Son of God?</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">35, 36. While all + Catholic commentators and theologians contend that Christ does not in + these two verses withdraw His claim to true Divinity, yet they differ + as to the sense of His reply, and hence as to the interpretation of + the verses.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(1) Some, as + Franzelin, hold that Christ here proves both that He is God, and that + He has a right to call Himself God. The argument then is according to + these: if your judges could be called gods, <span class="tei tei-pb" + id="page189">[pg 189]</span><a name="Pg189" id="Pg189" class= + "tei tei-anchor"></a> even in an improper sense, how much more + <em class="tei tei-emph"><span style="font-style: italic">in the + strictest sense</span></em> can He be called and is He God, whom the + Father generated <em class="tei tei-emph"><span style= + "font-style: italic">holy with His own holiness</span></em>, and sent + into the world?</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(2) Others, as + Maran, Jungmann, &c., explain the argument here from the context + in the 81st Psalm. Christ, they say, reasons thus. If men could be + called gods, as they are in Sacred Scripture (and the Sacred + Scripture cannot be gainsaid), how much more, in a strict sense, can + He be called God, and is He God, whom the same Scriptures address in + the 8th verse of the same 81st Psalm: <span class="tei tei-q">“Arise, + <em class="tei tei-emph"><span style="font-style: italic">O + God</span></em>, judge Thou the earth, for Thou shalt inherit among + the nations”</span>?</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(3) Others hold + that Christ in these two verses does not insist upon the <em class= + "tei tei-emph"><span style="font-style: italic">nature</span></em> of + His Sonship, but contents Himself with showing that He has a right to + <em class="tei tei-emph"><span style= + "font-style: italic">call</span></em> Himself God; then in the + following verses He shows that He is God in the strictest sense. In + this view Christ prescinds in these verses from the sense in which He + is God, and shows that <em class="tei tei-emph"><span style= + "font-style: italic">in some sense</span></em>, as the legate of the + Father, He has a right to be called God. This was sufficient for the + moment to shut the mouths of His adversaries. Whether He is God in + the truest and strictest sense, or only in an improper sense, He does + not here insist, though His language shows that even in these verses + He speaks of Himself as truly God. For the argument shows that in + concluding, in verse 36, that He has a right to call Himself + <span class="tei tei-q">“Son of God,”</span> He means to justify his + original statement: <span class="tei tei-q">“I and the Father are + one”</span> (verse 30); but these statements are synonymous, and the + one justifies the other only when there is question of natural + Sonship. No merely adopted son of God could say that He is one with + the Father.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Any of these + answers solves the objection drawn from these verses against Christ's + Divinity; but we prefer the last, and hold, therefore, that Christ + first proves against the Pharisees that He has a right to <em class= + "tei tei-emph"><span style="font-style: italic">call</span></em> + Himself God, and then goes on to show in what sense He is + God.</p><a name="X_37" id="X_37" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">37. Si non facio opera Patris mei, + nolite credere mihi.</td> + + <td class="tei tei-cell">37. If I do not the works of my + Father, believe me not.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">38. Si autem facio, et si mihi non + vultis credere, operibus credite, ut cognoscatis et credatis + quia Pater in me est, et ego in Patre.</td> + + <td class="tei tei-cell">38. But if I do, though you will not + believe me, believe the works: that you may know and believe + that the Father is in me, and I in the Father.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">37, 38. He appeals + to His miracles as a proof that He is God in the strictest sense. See + notes on <a href="#III_2" class="tei tei-ref">iii. 2</a>. + <span class="tei tei-hi"><span style="font-weight: 700">That the + Father is in me, and I in the Father.</span></span> According to the + <span class="tei tei-pb" id="page190">[pg 190]</span><a name="Pg190" + id="Pg190" class="tei tei-anchor"></a> fathers, this is a statement + in other words of what He said above: <span class="tei tei-q">“I and + the Father are one.”</span> <span class="tei tei-q">“The Son,”</span> + says St. Augustine on this verse, does not say: <span class= + "tei tei-q">“The Father is in Me, and I in Him, in the sense in which + men who think and act aright may say the like; meaning that they + partake of God's grace, and are enlightened by His Spirit. The + Only-begotten Son of God is in the Father, and the Father in Him, as + an equal in an equal.”</span></p><a name="X_39" id="X_39" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">39. Quaerebant ergo eum apprehendere: + et exivit de manibus eorum.</td> + + <td class="tei tei-cell">39. They sought therefore to take him; + and he escaped out of their hands.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">39. <span class= + "tei tei-hi"><span style="font-weight: 700">They sought therefore to + take him.</span></span> These words prove that His hearers did not + understand Christ to retract what He had said.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">40. Et abiit iterum trans Iordanem, in + eum locum ubi erat Ioannes baptizans primum: et mansit + illic.</td> + + <td class="tei tei-cell">40. And he went again beyond the + Jordan into that place where John was baptizing first: and + there he abode.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">40. He went again + to Bethania beyond the Jordan. See above on <a href="#I_28" class= + "tei tei-ref">i. 28</a>. The name of Bethania must have been dear to + our Evangelist, because it was probably in its neighbourhood he had + first met his heavenly Master.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">41. Et multi venerunt ad eum, et + dicebant: Quia Ioannes quidem signum fecit nullum.</td> + + <td class="tei tei-cell">41. And many resorted to him, and they + said: John indeed did no sign.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">41. <span class= + "tei tei-hi"><span style="font-weight: 700">John indeed did no + sign.</span></span> This remark is of great importance as showing how + little tendency there was to invest great and popular teachers with + miraculous powers. And yet the Rationalists will have us believe that + our Lord's miracles were all a popular delusion!</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">42. Omnia autem quaecumque dixit + Ioannes de hoc, vera erant. Et multi crediderunt in eum.</td> + + <td class="tei tei-cell">42. But all things whatsoever John + said of this man were true. And many believed in him.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">42. <span class= + "tei tei-hi"><span style="font-weight: 700">And many believed in + him.</span></span> Most authorities add the note of place <em class= + "tei tei-emph"><span style="font-style: italic">there</span></em> + (ἐκεῖ), as if the Evangelist wished to bring out into bolder relief + the incredulity of the Jews (verse 39), by contrasting it with the + faith of those beyond the Jordan.</p> + </div><span class="tei tei-pb" id="page191">[pg 191]</span><a name= + "Pg191" id="Pg191" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"> + <a name="toc57" id="toc57"></a> <a name="pdf58" id="pdf58"></a> + + <h1 class="tei tei-head" style= + "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"> + <span style="font-size: 173%">Chapter XI.</span></h1> + + <div class="block tei tei-quote" style= + "margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">1-3.</span> <span class="tei tei-hi"><span style= + "font-size: 90%; font-weight: 700">The illness of Lazarus is made + known to Christ.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">4-10.</span> <span class="tei tei-hi"><span style= + "font-size: 90%; font-weight: 700">After the lapse of two days, + Christ proposes to return to Judea; the disciples try to dissuade + Him.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">11-16.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">Before + setting out, He declares that Lazarus is dead.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">17-32.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">On + Christ's approach He is met by the sisters of Lazarus, and many + Jews.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">33-44.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">Having + groaned in the spirit, wept, and returned thanks to His Father, He + raises Lazarus from the dead.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">45-53.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">Many + believed in Him on account of the miracle, but the chief priests + and Pharisees forthwith resolved on putting Him to + death.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">54-56.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">Jesus + retired from the neighbourhood of Jerusalem, and the chief priests + and Pharisees gave orders, that anyone knowing where He was, should + inform upon Him, in order that He might be + arrested.</span></span></p> + </div><a name="XI_1" id="XI_1" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">1. Erat autem quidam languens Lazarus + a Bethania, de castello Mariae et Marthae sororis eius.</td> + + <td class="tei tei-cell">1. Now there was a certain man sick + named Lazarus, of Bethania, of the town of Mary and of Martha + her sister.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">1. <span class= + "tei tei-q">“The narrative of the raising of Lazarus is unique in its + completeness. The essential circumstances of the fact in regard to + persons, manner, results, are given with perfect distinctness. The + history is more complete than that in chapter ix., because the + persons stand in closer connection with the Lord than the blind man, + and the event itself had in many ways a ruling influence on the end + of His ministry. Four scenes are to be distinguished:—(1) the prelude + to the miracle (1-16); (2) the scene at Bethany (17-32); (3) the + miracle (33-44); (4) the immediate issues of the miracle + (45-57)”</span> (Westcott in the Speakers Comm.).</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">Bethania.</span></span> + This <em class="tei tei-emph"><span style= + "font-style: italic">village</span></em> lay nearly two miles east of + Jerusalem; see verse <a href="#XI_18" class="tei tei-ref">18</a>, and + our remarks on <a href="#VI_18" class="tei tei-ref">vi. 19</a>. To + prevent the reader from confounding it with Bethania beyond the + Jordan (<a href="#I_28" class="tei tei-ref">i. 28</a>), the + Evangelist adds that he means the village of Mary and of Martha her + sister, who are supposed to be already known to the reader from the + Synoptic Gospels. <span class="tei tei-pb" id="page192">[pg + 192]</span><a name="Pg192" id="Pg192" class="tei tei-anchor"></a> + See, <span class="tei tei-hi"><span style= + "font-style: italic">e.g.</span></span>, Luke x. 38-42. Bethania is + spoken of as their village, not because they owned it, but because + they resided there, just as Bethsaida is called the city of Andrew + and Peter (i. 44). In this village, then, Lazarus was <em class= + "tei tei-emph"><span style="font-style: italic">seriously</span></em> + ill (ἀσθενῶν; see James v. 14).</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">2. (Maria autem erat, quae unxit + Dominum unguento, et extersit pedes eius capillis suis: cuius + frater Lazarus infirmabatur.)</td> + + <td class="tei tei-cell">2. (And Mary was she that anointed the + Lord with ointment and wiped his feet with her hair: whose + brother Lazarus was sick.)</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">2. The Greek + aorist (ἡ ἀλέιψασα) shows that the reference is to some unction that + had already taken place, and not to that which happened subsequently, + and which is narrated by our Evangelist (xii. 3; Matt. xxvi. 7; Mark + xiv. 3). The unction here referred to we take to be that recorded by + St. Luke (vii. 37, 38); and hence, notwithstanding their apparently + different characters, we regard Mary the sister of Lazarus (xi. 2) as + identical with <span class="tei tei-q">“the woman who was a sinner in + the city”</span> (Luke vii. 37). For St. John in the words: + <span class="tei tei-q">“Mary was she that anointed the Lord,”</span> + &c., certainly seems to speak of an unction already known to his + readers, and the only unction of Christ, as far as is known, that had + taken place before this illness of Lazarus, is that recorded by St. + Luke in the passage referred to. In this view, then, our Lord was + <em class="tei tei-emph"><span style= + "font-style: italic">twice</span></em> anointed by a woman; on the + first occasion in the house of Simon the Pharisee (Luke vii. 40, 46), + probably in Galilee (see Luke vii. 11), as recorded by St. Luke vii. + 37, 38; on the second occasion at Bethania, in Judea, in the house of + Simon the leper (Matt. xxvi. 6), as recorded by Matthew, Mark, and + John (J. xii. 3). As the present verse proves that Mary, the sister + of Lazarus, had already anointed our Lord: and as John xii. 3, with + its context, proves that the same sister of Lazarus again anointed + Him on a subsequent occasion, we hold that the only woman referred to + in the Gospels as having anointed the living body of our Lord, is + Mary, the sister of Lazarus; and that she did so on <em class= + "tei tei-emph"><span style="font-style: italic">two</span></em> + different occasions. Thus, as already stated, we identify Luke's + <span class="tei tei-q">“sinner in the city”</span> with the sister + of Lazarus. If it be objected that the contemplative character of the + sister of Lazarus (Luke x. 38-42), and the close friendship of Jesus + with her and her family (John xi. 3, 5), forbid us to regard her as + identical with the woman who had once been <span class="tei tei-q">“a + sinner in the city,”</span> we reply that Mary, converted in the + beginning of our Lord's public life, had now for some years led an + edifying life of penance. As a sinner she had lived in some city of + Galilee, far away from home, whither she may have gone with some + lover whom she met at Jerusalem at one of the great festivals; now + she lived with her brother at <span class="tei tei-pb" id= + "page193">[pg 193]</span><a name="Pg193" id="Pg193" class= + "tei tei-anchor"></a> Bethania, in Judea, where possibly her former + sinful life may have been unknown, so that there was no danger of + scandal in Christ's friendship with herself and her family. To those + who, like Steenkiste (<span class="tei tei-hi"><span style= + "font-style: italic">Comm. on Matt. Quaes.</span></span> 678, + <span class="tei tei-hi"><span style= + "font-style: italic">conclusio</span></span>), have <span class= + "tei tei-q">“a deep-rooted repugnance”</span> to believing that the + sister of Lazarus had ever been a public sinner, we would recall the + fact that there are many sinners in heaven to-day enjoying the + society of God after a far shorter penance than we require to suppose + in the case of the sister of Lazarus, before she began to enjoy the + friendship of Christ. Our Divine Lord's tenderness and mercy towards + sinners are written on every page of the Gospels, and the only real + difficulty here is that to which we have already replied, arising + from the danger of scandal, through our Lord's associating with such + a woman.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Thus far we have + spoken only of <span class="tei tei-q">“the sinner,”</span> and the + sister of Lazarus; but there is a further question, whether Mary + Magdalen (Luke viii. 2; Matt. xxvii. 56, 61; Matt. xxviii. 1; John + xx. 1, &c.) and they are all three, one and the same person. We + believe it to be more probable that they are. The more common opinion + among the fathers identifies the three; from the sixth till the + seventeenth century their identity was unquestioned in the Western + Church; and our Roman Breviary and Missal still identify them on the + Feast of St. Mary Magdalen, the 22nd of July. So, too, Tertull., + Gregory the Great, Mald., Natal-Alex., Mauduit, M'Ev., Corluy.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We have stated + what we consider the most probable view—that Christ was twice + anointed during His public life, and on both occasions by the same + person, the sister of Lazarus, who is identical with <span class= + "tei tei-q">“the sinner”</span> and Magdalen. It is right, however, + that we should add, that there is great diversity of opinion, even + among Catholic commentators. Some have held that there were three + different unctions, others that there was only one. Some have held + that the sister of Lazarus, <span class="tei tei-q">“the + sinner,”</span> and Magdalen are all three distinct; others, that at + least the sister of Lazarus and the sinner are distinct; and among + those who will not admit the identity of all three are found such + able commentators as St. Chrys., Estius, Calmet, Beelen. In such a + case, where the Scriptures are obscure, where the fathers disagree, + where commentators are so divided, and the Greek Church, which + celebrates three different feasts <span class="tei tei-pb" id= + "page194">[pg 194]</span><a name="Pg194" id="Pg194" class= + "tei tei-anchor"></a> for the three women, <em class= + "tei tei-emph"><span style="font-style: italic">seems</span></em> (we + say <em class="tei tei-emph"><span style= + "font-style: italic">seems</span></em>, because the different feasts + might possibly be celebrated in honour of the same woman) to differ + from the Latin, it is hard to attain to anything more than + probability, and we have set forth above what, after a very careful + examination of the whole question, seems to us most probable. See + Corl., <span class="tei tei-hi"><span style= + "font-style: italic">Dissert.</span></span>, p. 263 and foll.; Mald. + on Matt. xxvi. 6, 7, and xxvii. 56; Steenk. on Matt. <span class= + "tei tei-hi"><span style="font-style: italic">Quaes.</span></span> + 678.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">3. Miserunt ergo sorores eius ad eum, + dicentes: Domine, ecce quem amas infirmatur.</td> + + <td class="tei tei-cell">3. His sisters therefore sent to him, + saying: Lord, behold, he whom thou lovest is sick.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">3. They merely + announce their trouble through a messenger, and in hopeful confidence + leave the remedy to Jesus. <span class="tei tei-q">“Sufficit ut + noveris: non enim amas et deseris”</span> (St. Aug. on this + verse).</p><a name="XI_4" id="XI_4" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">4. Audiens autem Iesus dixit eis: + Infirmitas haec non est ad mortem, sed pro gloria Dei, ut + glorificetur Filius Dei per eam.</td> + + <td class="tei tei-cell">4. And Jesus hearing it, said to them: + This sickness is not unto death, but for the glory of God: that + the Son of God may be glorified by it.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">4. <span class= + "tei tei-hi"><span style="font-weight: 700">And Jesus hearing it, + said to them</span></span> (<span class="tei tei-q">“to them”</span> + (<span class="tei tei-foreign"><span style= + "font-style: italic">eis</span></span>) is not genuine): <span class= + "tei tei-hi"><span style="font-weight: 700">This sickness is not unto + death, but for the glory of God: that the Son of God may be glorified + by it.</span></span> The words of Christ were obscure until the + miracle threw light upon them. They mean that the sickness of Lazarus + was not to end in <em class="tei tei-emph"><span style= + "font-style: italic">ordinary</span></em> death, for ordinary death + is the end of mortal life, whereas Lazarus was to live again a mortal + life. The sickness and death of Lazarus were intended to show forth + the Divine power of Jesus in the miracle to be wrought.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">5. Diligebat autem Iesus Martham, et + sororem eius Mariam, et Lazarum.</td> + + <td class="tei tei-cell">5. Now Jesus loved Martha and her + sister Mary, and Lazarus.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">5. Some connect + this verse with what has gone before, as giving the reason why the + sisters of Lazarus informed Jesus of the illness of His friend. But + it is better to connect with what follows in this way. Jesus loved + Lazarus, and therefore when He had remained in the same place two + days, then He said: Let us go into Judea again, as if He were unable + to remain any longer away from His friend. Thus it is not merely His + return to Judea, but His return after two days, that proves His + friendship. Had He returned sooner, the miracle of the raising of + Lazarus would have been less striking, and would not have afforded to + Martha and Mary such a powerful <span class="tei tei-pb" id= + "page195">[pg 195]</span><a name="Pg195" id="Pg195" class= + "tei tei-anchor"></a> motive of faith. See below on verse <a href= + "#XI_15" class="tei tei-ref">15</a>.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">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 records. + It is very interesting to notice how in this verse St. John refers to + the love of Jesus for Lazarus and his sisters by a different word + from that used by the sisters in verse 3. Instead of φιλεῖς, which + expresses the affection of personal attachment, St. John, now that + there is question of the love of Jesus not only for Lazarus but also + for his sisters, uses Ἠγάπα, which expresses rather esteem than love, + rather a reasoning appreciation than a heartfelt attachment. See + below on <a href="#XXI_15" class="tei tei-ref">xxi. 15-17</a>, where + the contrast between the two words is most marked.</p><a name="XI_6" + id="XI_6" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">6. Ut ergo audivit quia, infirmabatur, + tunc quidem mansit in eodem loco duobus diebus.</td> + + <td class="tei tei-cell">6. When he had heard therefore that he + was sick, he still remained in the same place two days.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">7. Deinde post haec dixit discipulis + suis: Eamus in Iudaeam iterum.</td> + + <td class="tei tei-cell">7. Then after that he said to his + disciples: Let us go into Judea again.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">8. Dicunt ei discipuli: Rabbi, nunc + quaerebant te Iudaei lapidare, et iterum vadis illuc?</td> + + <td class="tei tei-cell">8. The disciples say to him: Rabbi, + the Jews but now sought to stone thee: and goest thou thither + again?</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">8. The disciples, + fearing for His safety and for their own (see verse <a href="#XI_16" + class="tei tei-ref">16</a>, where Thomas takes it for granted that + return to Judea meant death to Him and them), try to dissuade Him + from returning.</p><a name="XI_9" id="XI_9" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">9. Respondit Iesus: Nonne duodecim + sunt horae diei? Si quis ambulaverit in die, non offendit, quia + lucem huius mundi videt:</td> + + <td class="tei tei-cell">9. Jesus answered: Are there not + twelve hours of the day? If a man walk in the day, he stumbleth + not, because he seeth the light of this world.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">9. The meaning is: + just as a man walks safely and without stumbling during the period of + daylight, which is a fixed period that cannot be shortened: so, + during the time appointed for My mortal life by My Father, I am safe, + and so are you.</p><a name="XI_10" id="XI_10" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">10. Si autem ambulaverit in nocte + offendit, quia lux non est in eo.</td> + + <td class="tei tei-cell">10. But if he walk in the night he + stumbleth, because the light is not in him.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">10. But after the + time of My mortal life, then, indeed, <em class= + "tei tei-emph"><span style="font-style: italic">you</span></em> may + expect persecution and <span class="tei tei-pb" id="page196">[pg + 196]</span><a name="Pg196" id="Pg196" class="tei tei-anchor"></a> + suffering; for when I am gone, you shall be as men walking after the + sun's light has gone down.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">11. Haec, ait, et post haec dixit eis: + Lazarus amicus noster dormit: sed vado ut a somno excitem + eum.</td> + + <td class="tei tei-cell">11. These things he said: and after + that he said to them: Lazarus our friend sleepeth; but I go + that I may awake him out of sleep.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">12. Dixerunt ergo discipuli eius: + Domine, si dormit, salvus erit.</td> + + <td class="tei tei-cell">12. His disciples therefore said: + Lord, if he sleep, he shall do well.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">13. Dixerat autem Iesus de morte ejus: + illi autem putaverunt quia de dormitione somni diceret.</td> + + <td class="tei tei-cell">13. But Jesus spoke of his death; and + they thought that he spoke of the repose of sleep.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">14. Tunc ergo Iesus dixit eis + manifeste: Lazarus mortuus est:</td> + + <td class="tei tei-cell">14. Then therefore Jesus said to them + plainly: Lazarus is dead;</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">11-14. Jesus + declares of His own Divine knowledge (there is no hint of a second + message) that Lazarus sleeps. The disciples fail to understand, and + He explains.</p><a name="XI_15" id="XI_15" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">15. Et gaudeo propter vos, ut + credatis, quoniam non eram ibi; sed eamus ad eum.</td> + + <td class="tei tei-cell">15. And I am glad for your sakes, that + I was not there, that you may believe: but let us go to + him.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">15. Jesus rejoices + that He was not with Lazarus, in which case His tender mercies would + have led Him to prevent the death of Lazarus, and He rejoices for the + sake of His disciples, inasmuch as a new and powerful motive to + <em class="tei tei-emph"><span style= + "font-style: italic">strengthen</span></em> their faith would now be + afforded them in the miracle to be wrought.</p><a name="XI_16" id= + "XI_16" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">16. Dixit ergo Thomas, qui dicitur + Didymus, ad condiscipulos: Eamus et nos, ut moriamur cum + eo.</td> + + <td class="tei tei-cell">16. Thomas therefore, who is called + Didymus, said to his fellow-disciples: Let us also go, that we + may die with him.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">16. See verse + <a href="#XI_6" class="tei tei-ref">8</a>. <span class= + "tei tei-hi"><span style="font-weight: 700">Thomas</span></span>, + Aramaic תאמא, means a twin, the Greek equivalent being Didymus. The + Greek equivalent is again mentioned after the name in <a href= + "#XX_24" class="tei tei-ref">xx. 24</a>, <a href="#XXI_2" class= + "tei tei-ref">xxi. 2</a>. Possibly Thomas was commonly known in Asia + Minor as Didymus.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">17. Venit itaque Iesus: et invenit eum + quatuor dies iam in monumento habentem.</td> + + <td class="tei tei-cell">17. Jesus therefore came and found + that he had been four days already in the grave.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">17. <span class= + "tei tei-hi"><span style="font-weight: 700">Four days.</span></span> + The day of the messenger's arrival would <span class="tei tei-pb" id= + "page197">[pg 197]</span><a name="Pg197" id="Pg197" class= + "tei tei-anchor"></a> probably be the first day: two other days our + Lord remained in Peraea after He had received the news, and one more + He would be likely to spend in the journey to Bethania. Dying upon + the first day, Lazarus, according to the custom of the Jews, that + burial should immediately follow on death (see, <span class= + "tei tei-hi"><span style="font-style: italic">e.g.</span></span>, + Acts v. 6, 10), had been buried on that same day, as a comparison of + this verse with 39 clearly proves.</p><a name="XI_18" id="XI_18" + class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">18. (Erat autem Bethania iuxta + Ierosolyman quasi stadiis quindecim.)</td> + + <td class="tei tei-cell">18. (Now Bethania was near Jerusalem, + about fifteen furlongs off.)</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">18. See above on + verse <a href="#XI_1" class="tei tei-ref">1</a>, and especially on + <a href="#VI_18" class="tei tei-ref">vi. 19</a>.</p><a name="XI_19" + id="XI_19" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">19. Multi autem ex Iudaeis venerant ad + Martham et Mariam, ut consolarentur eas de fratre suo.</td> + + <td class="tei tei-cell">19. And many of the Jews were come to + Martha and Mary, to comfort them concerning their brother.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">19. <span class= + "tei tei-hi"><span style="font-weight: 700">The Jews</span></span>, + whom our Evangelist always carefully distinguishes from the + <span class="tei tei-q">“turba,”</span> or lower class, were leading + men among the people; so that it appears from this that the family of + Lazarus had a good social standing.</p><a name="XI_20" id="XI_20" + class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">20. Martha ergo ut audivit quia Iesus + venit, occurrit illi: Maria, autem domi sedebat.</td> + + <td class="tei tei-cell">20. Martha therefore, as soon as she + heard that Jesus was come, went to meet him; but Mary sat at + home.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">21. Dixit ergo Martha ad Iesum: Domine + si fuisses hic, frater meus non fuisset mortuus:</td> + + <td class="tei tei-cell">21. Martha therefore said to Jesus: + Lord, if thou hadst been here, my brother had not died.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">22. Sed et nunc scio quia quaecumque + poposceris a Deo, dabit tibi Deus.</td> + + <td class="tei tei-cell">22. But now also I know that + whatsoever thou wilt ask of God, God will give it thee.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">22. Even still she + has hope that He may intercede with God to restore life to her + brother.</p><a name="XI_23" id="XI_23" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">23. Dicit illi Iesus: Resurget frater + tuus.</td> + + <td class="tei tei-cell">23. Jesus saith to her: Thy brother + shall rise again.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">23. In words, + purposely ambiguous, and meant to try her faith, Jesus assures her + that her brother shall rise again.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">24. Dicit ei Martha: Scio quia + resurget in resurrectione in novissimo die.</td> + + <td class="tei tei-cell">24. Martha saith to him: I know that + he shall rise again in the resurrection at the last day.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">24. Understanding + Him to speak of the final resurrection, <span class="tei tei-pb" id= + "page198">[pg 198]</span><a name="Pg198" id="Pg198" class= + "tei tei-anchor"></a> or at least wishing to force Him to explain, + she says: <span class="tei tei-hi"><span style="font-weight: 700">I + know</span></span>, &c. Note how Martha's words prove the faith + of the Jews of that time in the resurrection of the body.</p><a name= + "XI_25" id="XI_25" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">25. Dixit ei Iesus: Ego sum + resurrectio et vita: qui credit in me, etiam si mortuus fuerit, + vivet:</td> + + <td class="tei tei-cell">25. Jesus said to her: I am the + resurrection and the life: he that believeth in me although he + be dead, shall live.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">26. Et omnis qui vivit et credit in + me, non morietur in aeternum. Credis hoc?</td> + + <td class="tei tei-cell">26. And every one that liveth, and + believeth in me shall not die for ever. Believest thou + this?</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">25, 26. Christ + avails of this occasion to perfect her faith, and in the beautiful + and consoling words which we read in the antiphon of the <span class= + "tei tei-hi"><span style= + "font-style: italic">Benedictus</span></span> in the Office for the + Dead, declares that He Himself by His own power, and not merely by + supplication to the Father, as she imagined (verse <a href="#XI_20" + class="tei tei-ref">22</a>), is the author of our resurrection and + life. In the following words He explains what He means. He who + believes in Me, and dies in the living faith, which worketh by + charity, even though he be <em class="tei tei-emph"><span style= + "font-style: italic">corporally</span></em> dead, like Lazarus, shall + live again a glorious life, even in his body; and everyone who is + living <em class="tei tei-emph"><span style="font-style: italic">in + the body</span></em>, and so believeth shall never die, because + though he shall indeed pass through the gates of death, I shall + quicken him again to a better life so that he may be said rather to + have slept than died.<a id="noteref_76" name="noteref_76" href= + "#note_76"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">76</span></span></a> If this + interpretation of the words, <span class="tei tei-q">“shall never + die,”</span> seem to anyone strained, he may take them in reference + to the death of the soul; but as there is question in the context of + the raising of the <em class="tei tei-emph"><span style= + "font-style: italic">body</span></em> of Lazarus, we consider the + opinion we have adopted more probable. In these verses, then, Jesus + declares Himself the resurrection and the life; the resurrection of + the <em class="tei tei-emph"><span style= + "font-style: italic">dead</span></em>, the enduring life of the + <em class="tei tei-emph"><span style= + "font-style: italic">living</span></em>. So that verse 25 encourages + Martha to hope to have Lazarus restored to her, and verse 26 warns + her to look to herself, in order that she may live for + ever.</p><span class="tei tei-pb" id="page199">[pg + 199]</span><a name="Pg199" id="Pg199" class="tei tei-anchor"></a> + <a name="XI_27" id="XI_27" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">27. Ait illi: Utique Domine, ego + credidi quia tu es Christus Filius Dei vivi, qui in hunc mundum + venisti.</td> + + <td class="tei tei-cell">27. She saith to him: Yea, Lord, I + have believed that thou art Christ the Son of the living God, + who art come into this world.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">28. Et cum haec dixisset, abiit, et + vocavit Mariam, sororem suam silentio, dicens: Magister ad est, + et vocat te.</td> + + <td class="tei tei-cell">28. And when she had said these + things, she went, and called her sister Mary secretly, saying: + The master is come and calleth for thee.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">29. Illa ut audivit, surgit cito, et + venit ad eum.</td> + + <td class="tei tei-cell">29. She, as soon as she heard + <span class="tei tei-hi"><span style= + "font-style: italic">this</span></span>, riseth quickly and + cometh to him.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">30. Nondum enim venerat Iesus in + castellum: sed erat adhuc in illo loco ubi occurrerat ei + Martha.</td> + + <td class="tei tei-cell">30. For Jesus was not yet come into + the town; but he was still in that place where Martha had met + him.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">31. Iudaei ergo qui erant cum ea in + domo, et consolabantur eam, cum vidissent Mariam quia cito + surrexit et exiit, secuti sunt eam dicentes: Quia vadit ad + monumentum ut ploret ibi.</td> + + <td class="tei tei-cell">31. The Jews therefore who were with + her in the house and comforted her, when they saw Mary that she + rose up speedily and went out, followed her, saying: She goeth + to the grave, to weep there.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">32. Maria ergo, cum venisset ubi erat + Iesus, videns eum, cecidit ad pedes eius, et dicit ei: Domine, + si fuisses hic, non esset mortuus frater meus.</td> + + <td class="tei tei-cell">32. When Mary therefore was come where + Jesus was, seeing him, she fell down at his feet, and saith to + him: Lord, if thou hadst been here, my brother had not + died.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">27-32. To Christ's + question, if she believed what He had said of Himself as the + resurrection and the life, she replies that she believes<a id= + "noteref_77" name="noteref_77" href="#note_77"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">77</span></span></a> Him to + be the Messias, the Son of God, and so she implicitly believes in + everything He teaches, even though, as was probably the case now, she + did not quite understand. Then she goes home, and secretly calls her + sister Mary, who hurries out to meet Jesus. The Jews, thinking Mary + went out to weep at the tomb of Lazarus, follow her, <span class= + "tei tei-pb" id="page200">[pg 200]</span><a name="Pg200" id="Pg200" + class="tei tei-anchor"></a> and she and they come to the place where + Jesus still remained outside the village. Mary repeats almost the + exact words which Martha had used on meeting Jesus.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">33. Iesus ergo, ut vidit eam + plorantem, et Iudaeos qui venerant cum ea, plorantes, infremuit + spiritu, et turbavit seipsum.</td> + + <td class="tei tei-cell">33. Jesus therefore, when he saw her + weeping, and the Jews that were come with her, weeping, groaned + in the spirit, and troubled himself.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">33. The word + ἐνεβριμήσατο which we translate <span class="tei tei-hi"><span style= + "font-weight: 700">groaned</span></span>, is far more expressive of + indignation than of grief. So Tolet., Beel., Trench, &c. Christ's + indignation on the present occasion was on account of sin which + brought death upon Lazarus and the whole human race, or rather + perhaps on account of the incredulity of the Jews, which made this + miracle and the sorrow consequent upon the death of Lazarus + necessary.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">Troubled + himself.</span></span> These words imply Christ's supreme control + over the passions of His human nature.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">34. Et dixit: Ubi posuistis eum? + Dicunt ei: Domine, veni, et vide.</td> + + <td class="tei tei-cell">34. And said: Where have you laid him? + They say to him: Lord, come and see.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">34. He knew well, + but probably wished to excite their faith and hope by the + question.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">35. Et lacrymatus est Iesus.</td> + + <td class="tei tei-cell">35. And Jesus wept.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">35. Truly this is + a touching scene! The Lord of heaven weeps over the grave of His + departed friend. 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 Lazarus. Christ as man + weeps over him, whom He is about as God to raise from the dead.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">36. Dixerunt ergo Iudaei: Ecce quomodo + amabat eum.</td> + + <td class="tei tei-cell">36. The Jews therefore said: Behold + how he loved him.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">37. Quidam autem ex ipsis dixerunt: + Non poterat hic, qui aperuit oculos caeci nati, facere ut hic + non moreretur?</td> + + <td class="tei tei-cell">37. But some of them said: Could not + he that opened the eyes of the man born blind, have caused that + this man should not die?</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">38. Iesus ergo rursum fremens in + semetipso, venit ad monumentum: erat autem spelunca: et lapis + superpositus erat ei.</td> + + <td class="tei tei-cell">38. Jesus therefore again groaning in + himself, cometh to the sepulchre: Now it was a cave; and a + stone was laid over it.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">38. Caves were the + usual <span class="tei tei-pb" id="page201">[pg 201]</span><a name= + "Pg201" id="Pg201" class="tei tei-anchor"></a> family vaults of the + Jews, sometimes natural, sometimes artificial and hollowed out of a + rock. See Gen. xxiii. 9; Judith xvi. 24; Isai. xxii. 26; John xix. + 41.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">39. Ait Iesus: Tollite lapidem: Dicit + ei Martha, soror eius qui mortuus fuerat: Domine, iam foetet, + quatriduanus est enim.</td> + + <td class="tei tei-cell">39. Jesus saith: Take away the stone. + Martha, the sister of him that was dead, saith to him: Lord, by + this time he stinketh, for he is now of four days.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">39. Martha + evidently imagined that Jesus wished merely to see her brother's + corpse, and she shudders at the thought of its being exposed, now + decomposing, to the gaze of the crowd. Her words and Christ's reply, + both show that she did not <em class="tei tei-emph"><span style= + "font-style: italic">now</span></em> hope that Jesus could raise her + brother who was four days dead.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">A little before + indeed she had hoped for even this (verse 22); but now her faith + began to waver. <span class="tei tei-q">“Habuit ergo alternantes + motus gratiae et naturae, fidei et diffidentiae, spei et + desperationis de resurrectione Lazari”</span> (A Lap.).</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">From this verse we + learn that Lazarus was four days dead; from verse 17 that he was four + days in the grave; hence he must have been buried on the day he + died.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">40. Dicit ei Iesus: Nonne dixi tibi + quoniam si credideris, videbis gloriam Dei?</td> + + <td class="tei tei-cell">40. Jesus saith to her: Did not I say + to thee, that if thou believe, thou shalt see the glory of + God?</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">40. Christ's reply + shows that Martha's faith was now imperfect. <span class= + "tei tei-hi"><span style="font-weight: 700">Did I not say to thee, + that if thou believe, thou shalt see the glory of God?</span></span> + Where He had said these exact words to her is not recorded, but the + reference is probably to what was said to the messenger and reported + by him to the sisters of Lazarus (4), or to the discourse with + Martha, epitomized above (23-26). By the <span class= + "tei tei-q">“glory of God”</span> is meant the glorious power of + God.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">41. Tulerunt ergo lapidem: Iesus autem + elevatis sursum oculis, dixit: Pater gratias ago tibi quoniam + audisti me:</td> + + <td class="tei tei-cell">41. They took therefore the stone + away. And Jesus lifting up his eyes said: Father, I give thee + thanks that thou hast heard me.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">41. The stone that + closed the mouth of the cave was removed, and Jesus raising His eyes + to heaven returns thanks to His Father. As man He returns thanks for + the power which He was about to manifest; and He does so before + <span class="tei tei-pb" id="page202">[pg 202]</span><a name="Pg202" + id="Pg202" class="tei tei-anchor"></a> the event, so confident is He + that Lazarus will start at His call. Jesus did not enter the + sepulchre; if He had entered, our Evangelist who records all the + circumstances so minutely would have mentioned the fact. It is hardly + necessary to remark upon the absurd explanation of Paulus and Gabler, + to the effect that Jesus alone looked into the sepulchre, or alone + entered it, and to His surprise found Lazarus alive; that He then + returned thanks to God that Lazarus was not dead, and told Lazarus to + come out of the sepulchre. For that Christ did not enter the + sepulchre, is clear from what has been already stated, as well as + from His words, <span class="tei tei-q">“Come forth,”</span> which + imply that He was outside. That He alone looked into the sepulchre, + is incredible; for we may be sure that the natural curiosity of the + crowd assembled, led many of them to look into the sepulchre. Is it + likely too, that if Jesus on looking into the sepulchre saw His + friend alive, He would coolly begin to return thanks to God, and then + quietly tell Lazarus to come out? He should have been more than man, + which our adversaries will not admit Him to have been, to preserve + such coolness in such circumstances.</p><a name="XI_42" id="XI_42" + class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">42. Ego autem sciebam quia semper me + audis: sed propter populum qui circumstat, dixi, ut credant + quia tu me misisti.</td> + + <td class="tei tei-cell">42. And I knew that thou hearest me + always, but because of the people who stand about have I said + it; that they may believe that thou hast sent me.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">42. 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 + Him. He knew well that on account of the conformity of His will with + that of His Father, He could ask nothing that His Father could + refuse; but He returns thanks now, as He Himself tells us, in order + that the people present might believe that the Father had sent Him. + In other words, Jesus wished to make the raising of Lazarus a clear + proof of His Divinity, by thus calling God to witness to the miracle + before it was wrought. Unquestionably the raising of Lazarus from the + dead is a most powerful proof of the Divinity of Christ. It was a + manifest and public miracle performed in the presence of a whole + crowd of witnesses (see <a href="#XI_19" class="tei tei-ref">19</a>, + <a href="#XI_27" class="tei tei-ref">31</a>, <a href="#XI_43" class= + "tei tei-ref">45</a>), performed to prove that Christ had come from + the Father (verse <a href="#XI_42" class="tei tei-ref">42</a>); that + He was the resurrection and the life (verses <a href="#XI_25" class= + "tei tei-ref">25, 26</a>); that He was the Son of God (verse <a href= + "#XI_4" class="tei tei-ref">4</a>); that, in fact, He was all that + which, a short <span class="tei tei-pb" id="page203">[pg + 203]</span><a name="Pg203" id="Pg203" class="tei tei-anchor"></a> + time previously, and in Jerusalem itself, He had claimed to be, + namely, the Lord of life, one with the Father (x. <a href="#X_28" + class="tei tei-ref">28</a>, <a href="#X_29" class= + "tei tei-ref">30</a>). Such a miracle in such circumstances God could + never have permitted, had Christ not been in truth all that He + claimed to be.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Rationalists have + tried in various ways to explain away this stupendous miracle. Some + say that the story is a pure concoction of St. John, else it would + have been narrated by some other Evangelist. Others, that the death + of Lazarus was merely feigned, a pious ruse in which Christ and + Lazarus, as well as Martha and Mary were accomplices, with the object + of inducing the people to accept and follow the teachings of + Christ.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But we need hardly + point out how absurd it is to suppose, that St. John would attempt, + fifty years after the Synoptic Evangelists, to invent and put forward + such a minute account of an extraordinary event till then unheard-of + by the Jews. That the other Evangelists make no mention of this + stupendous miracle is remarkable, but may be accounted for by the + fact that prior to the history of the Passion, they confine their + narratives almost entirely to what Christ said and did in Galilee. + Hence they do not mention the healing of the man who had been ill for + thirty-eight years (John <a href="#V_5" class="tei tei-ref">v. + 5-9</a>), nor of the man born blind (John <a href="#Chapter_IX" + class="tei tei-ref">ix.</a>), nor, for the same reason, the raising + of Lazarus, all these miracles having occurred in Judea.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The second theory + mentioned above hardly requires refutation. Even His Jewish enemies + never accused Christ of fraud or deception; and in this particular + instance the Jews, many of whom were hostile to Jesus (verse 46), and + no doubt investigated the miracle, had not the slightest suspicion of + fraud. So certain were all, even the Pharisees, that the miracle was + genuine, that without attempting to deny it, they merely bethink + themselves what they will do with Jesus (verses 47, + 48).</p><span class="tei tei-pb" id="page204">[pg 204]</span><a name= + "Pg204" id="Pg204" class="tei tei-anchor"></a> <a name="XI_43" id= + "XI_43" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">43. Haec cum dixisset, voce magna + clamavit: Lazare veni foras.</td> + + <td class="tei tei-cell">43. When he had said these things, he + cried with a loud voice: Lazarus, come forth.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">44. Et statim prodiit qui fuerat + mortuus, ligatus pedes et manus institis, et facies illius + sudario erat ligata. Dixit eis Iesus: Solvite eum, et sinite + abire.</td> + + <td class="tei tei-cell">44. And presently he that had been + dead came forth, bound feet and hands with winding-bands, and + his face was bound about with a napkin. Jesus said to them: + Loose him and let him go.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">45. Multi ergo ex Iudaeis qui venerant + ad Mariam et Martham; et viderant quae fecit Iesus, crediderunt + in eum.</td> + + <td class="tei tei-cell">45. Many therefore of the Jews who + were come to Mary and Martha, and had seen the things that + Jesus did, believed in him.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">46. Quidam autem ex ipsis abierunt ad + pharisaeos, et dixerunt eis quae fecit Iesus.</td> + + <td class="tei tei-cell">46. But some of them went to the + Pharisees, and told them the things that Jesus had done.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">47. Collegerunt ergo pontifices et + pharisaei concilium et dicebant: Quid facimus, quia hic homo + multa signa facit?</td> + + <td class="tei tei-cell">47. The chief priests therefore and + the Pharisees gathered a council, and said: What do we, for + this man doth many miracles?</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">48. Si dimittimus eum sic, omnes + credent in eum: et venient Romani, et tollent nostrum locum, et + gentem.</td> + + <td class="tei tei-cell">48. If we let him alone so, all will + believe in him, and the Romans will come, and take away our + place and nation.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">48. They dreaded + lest the Romans, fearing He should become king, should come and + destroy their temple and nation.</p><a name="XI_49" id="XI_49" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">49. Unus autem ex ipsis Caiphas + nomine, cum esset pontifex anni illius, dixit eis: Vos nescitis + quidquam.</td> + + <td class="tei tei-cell">49. But one of them named Caiphas, + being the high-priest that year, said to them: You know + nothing.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">50. Nec cogitatis quia expedit vobis + ut unus moriatur homo pro populo, et non tota gens pereat.</td> + + <td class="tei tei-cell">50. Neither do you consider that it is + expedient for you that one man should die for the people, and + that the whole nation perish not.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">51. Hoc autem a semetipso non dixit: + sed cum esset pontifex anni illius, prophetavit quod Iesus + moriturus erat pro gente.</td> + + <td class="tei tei-cell">51. And this he spoke not of himself: + but being the high-priest of that year, he prophesied that + Jesus should die for the nation.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">52. Et non tantum pro gente, sed ut + filios Dei, qui erant dispersi, congregaret in unum.</td> + + <td class="tei tei-cell">52. And not only for the nation, but + to gather together in one the children of God, that were + dispersed.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">49-52. Then + Caiphas, the High-priest for that year said: <span class= + "tei tei-hi"><span style="font-weight: 700">You know + nothing</span></span>, &c. Caiphas meant that Jesus should be got + rid of to save the Jewish nation from incurring the anger of the + Romans. The Holy Ghost, however, as St. John tells us, signified + through Caiphas (as an unconscious instrument) that the death of + Jesus was necessary for the eternal salvation of the Jewish people, + and of all to be called to the faith who were scattered then or since + among the Gentiles. Caiphas was unaware of the solemn sense of the + words which he enunciated; so that the Holy Ghost speaking through a + prophet may sometimes mean one <span class="tei tei-pb" id= + "page205">[pg 205]</span><a name="Pg205" id="Pg205" class= + "tei tei-anchor"></a> thing, the Prophet himself something quite + different. It is the common opinion, too, that even the <em class= + "tei tei-emph"><span style="font-style: italic">inspired + writers</span></em> did not always understand the meaning of what + they wrote, and in such cases the sense of Scripture is, of course, + that which was intended by the Holy Ghost.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Caiphas, whom on + this occasion the Holy Ghost employed to declare the necessity for + man of the vicarious sacrifice of Christ, was the Jewish High-priest + at the time (<a href="#XI_49" class="tei tei-ref">xi. 49</a>, + <a href="#XVIII_13" class="tei tei-ref">xviii. 13</a>). His + father-in-law, Annas, is called High-priest by St. Luke (Luke iii. 2; + Acts iv. 6), from which some, as Beelen, conclude, that each filled + the office of High-priest every alternate year. For this view, + however, there is no historical evidence, and it seems more probable + that Annas is called High-priest by St. Luke, not because he was then + discharging the duties of the successor of Aaron, but because, having + been High-priest, and unlawfully deposed (<span class= + "tei tei-hi"><span style= + "font-variant: small-caps">a.d.</span></span> 14) by Valerius Gratus, + the Roman Governor of Judea, he was still regarded by the Jews as the + lawful High-priest.<a id="noteref_78" name="noteref_78" href= + "#note_78"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">78</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Or it may be that, + as <span class="tei tei-hi"><span style= + "font-style: italic">President of the Sanhedrim</span></span>, a + position which Annas filled, after he had been deposed from that of + High-priest, he is styled ἀρχιερεύς by St. Luke. This latter is the + view of Cornely, <span class="tei tei-pb" id="page206">[pg + 206]</span><a name="Pg206" id="Pg206" class="tei tei-anchor"></a> + iii., § 76, n. 18. See Acts vii. 1; ix. 1, 2.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">53. Ab illo ergo die cogitaverunt ut + interficerent eum.</td> + + <td class="tei tei-cell">53. From that day therefore they + devised to put him to death.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">53. Thus the + raising of Lazarus, which was the occasion of Caiphas' suggestion, + had an important influence upon the final determination of the Jews + to put Christ to death. St. John notes the growth of Jewish hostility + step by step: <a href="#V_16" class="tei tei-ref">v. 16 ff.</a>; vii. + <a href="#VII_32" class="tei tei-ref">32</a>, <a href="#VII_45" + class="tei tei-ref">45</a> ff.; <a href="#VIII_45" class= + "tei tei-ref">viii. 45 ff.</a>; <a href="#VIII_59" class= + "tei tei-ref">viii. 59</a>; <a href="#IX_22" class="tei tei-ref">ix. + 22</a>; <a href="#X_39" class="tei tei-ref">x. 39</a>.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">54. Iesus ergo iam non in palam + ambulabat apud Iudaeos, sed abiit in regionem iuxta desertum, + in civitatem quae dicitur Ephrem, et ibi morabatur cum + discipulis suis.</td> + + <td class="tei tei-cell">54. Wherefore Jesus walked no more + openly among the Jews, but he went into a country near the + desert, unto a city that is called Ephrem, and there he abode + with his disciples.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">54. The city of + Ephrem (Gr. ἐφαίμ) is probably the same to which Josephus refers + (<span class="tei tei-hi"><span style="font-style: italic">Bell. + Jud.</span></span>, iv. 9, 9) as situated in the mountains of Judea. + The city probably occupied the site of the modern et-Taiyibeh, about + 14 miles N.E. of Jerusalem, in the mountainous district lying between + the central towns and the Jordan. See Smith's <span class= + "tei tei-hi"><span style="font-style: italic">B. + D.</span></span></p><a name="XI_55" id="XI_55" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">55. Proximum autem erat pascha + Iudaeorum: et ascenderunt multi Ierosolymam de regione ante + pascha, ut sanctificarent seipsos.</td> + + <td class="tei tei-cell">55. And the pasch of the Jews was at + hand: and many from the country went up to Jerusalem before the + pasch, to purify themselves.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">55. This was the + fourth and last Pasch of our Lord's public life, and during it He was + put to death. <span class="tei tei-hi"><span style= + "font-weight: 700">To purify themselves</span></span>; <span class= + "tei tei-hi"><span style="font-style: italic">i.e.</span></span>, + from any legal uncleanness, in order that they might be able to keep + the Passover. See Numb. ix. 10; 2 Paral. xxx. 17; Acts xxi. 24-56. In + any case where sacrifice was required in the process of purification, + it was necessary to go to Jerusalem, because there only could + sacrifice be offered.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">56. Quaerebant ergo Iesum: et + colloquebantur ad invicem, in templo stantes: Quid putatis, + quia non venit ad diem festum? Dederant autem pontifices et + pharisaei mandatum, ut si quis cognoverit ubi sit, indicet, ut + apprehendant eum.</td> + + <td class="tei tei-cell">56. They sought therefore for Jesus; + and they discoursed one with another, standing in the temple: + What think you, that he is not come to the festival day? And + the chief priests and the Pharisees had given a commandment, + that if any man knew where he was, he should tell, that they + might apprehend him.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">56. Whether those + who sought Jesus were His friends or enemies, is disputed. But from + what follows in this verse, <span class="tei tei-pb" id="page207">[pg + 207]</span><a name="Pg207" id="Pg207" class="tei tei-anchor"></a> we + believe they were His enemies, who were looking for Him, in order to + deliver Him up to the Sanhedrim.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">What think you, that he + is not come to the festival day?</span></span> We much prefer to + understand here two questions—<span class="tei tei-hi"><span style= + "font-weight: 700">What think you?</span></span> Do you think + <span class="tei tei-hi"><span style="font-weight: 700">that he will + not come to the feast</span></span>? For our Rhemish translation + gives ὅτι οὐ μη ἔλθῃ a past, whereas it ought to have a future sense. + Hence the Revised Version translates with two questions.</p> + </div><span class="tei tei-pb" id="page208">[pg 208]</span><a name= + "Pg208" id="Pg208" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"> + <a name="toc59" id="toc59"></a> <a name="pdf60" id="pdf60"></a> + + <h1 class="tei tei-head" style= + "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"> + <span style="font-size: 173%">Chapter XII.</span></h1> + + <div class="block tei tei-quote" style= + "margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">1-8.</span> <span class="tei tei-hi"><span style= + "font-size: 90%; font-weight: 700">The Supper in Bethania six days + before the Pasch.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">9-11.</span> <span class="tei tei-hi"><span style= + "font-size: 90%; font-weight: 700">The chief priests think of + killing Lazarus.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">12-19.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">On the + day after the supper Christ enters Jerusalem in triumph, to the + disgust of the Pharisees.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">20-22.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">Some + Gentile Proselytes wish to see Him.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">23-33.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">Christ + (at the temple) foretells the near approach of His passion, and a + voice from heaven is heard.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">34-36.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">He + continues to refer to His approaching death, and exhorts the people + to faith.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">37-43.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">Yet + though they had witnessed many miracles, most of them refused to + believe, as the prophets had foretold.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">44-50.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">Christ's + testimony regarding the object of the Incarnation, and the + necessity of faith in Him.</span></span></p> + </div><a name="XII_1" id="XII_1" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">1. Iesus ergo ante sex dies paschae + venit Bethaniam, ubi Lazarus fuerat mortuus, quem suscitavit + Iesus.</td> + + <td class="tei tei-cell">1. Jesus therefore six days before the + pasch came to Bethania, where Lazarus had been dead, whom Jesus + raised to life.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">1. Maldonatus + connects with <a href="#XI_55" class="tei tei-ref">xi. 55</a>: since + the Pasch was near, Jesus on His way to Jerusalem to celebrate it, + came to Bethania. <span class="tei tei-hi"><span style= + "font-weight: 700">Six days before the pasch.</span></span> This + peculiar Greek construction would be better rendered in Latin; + <span class="tei tei-q">“sex diebus ante pascha.”</span> We have now + entered upon the last week of our Divine Lord's mortal life, but + there is a diversity of opinion regarding the exact day here + indicated. The principal views regarding the days of our Lord's + arrival at Bethania, of the supper there, and of the triumphant entry + into Jerusalem, are:—</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(1) Arrival at + Bethania on Friday; the supper (<span class="tei tei-hi"><span style= + "font-style: italic">a</span></span>) on the same evening, or + (<span class="tei tei-hi"><span style= + "font-style: italic">b</span></span>) according to others, on + Saturday evening; the triumphal entry on Sunday.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(2) Arrival at + Bethania on Saturday evening; the supper <span class="tei tei-pb" id= + "page209">[pg 209]</span><a name="Pg209" id="Pg209" class= + "tei tei-anchor"></a> on the same evening; the entry into Jerusalem + (<span class="tei tei-hi"><span style= + "font-style: italic">a</span></span>) on Sunday, or (<span class= + "tei tei-hi"><span style="font-style: italic">b</span></span>) + according to others, on Monday.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(3) Arrival on + Sunday; supper on the same evening; the entry into Jerusalem on + Monday.</p><a name="XII_2" id="XII_2" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">2. Fecerunt autem ei coenam ibi: et + Martha ministrabat, Lazarus vero, unus erat ex discumbentibus + cum eo.</td> + + <td class="tei tei-cell">2. And they made him a supper there: + and Martha served, but Lazarus was one of them that were at + table with him.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">2. In Bethania + then (in the house of Simon the leper, as we learn from Matt. xxvi. + 6; Mark xiv. 3) a supper was prepared for Jesus, at which Lazarus was + present and Martha served. We take it as certain that Matthew (xxvi. + 6-13) and Mark (xiv. 3-9) refer to the same unction of Christ which + is recorded by St. John in the following verses here. If not, we + should have to suppose that the same murmuring for the same cause in + the same circumstances took place a second time within four days, + though reprehended by Christ on the first occasion it occurred. That + SS. Matthew and Mark seem to refer to an occasion <em class= + "tei tei-emph"><span style="font-style: italic">two</span></em> days + before the Pasch (Matt. xxvi. 2; Mark xiv. 1), while St. John refers + to an occasion <em class="tei tei-emph"><span style= + "font-style: italic">six</span></em> days before, is readily + explained. The two Synoptic Evangelists record this anointing of + Jesus by Mary out of its place, and in connection with the treachery + of Judas, because it was it that finally determined Judas to betray + our Lord.<a id="noteref_79" name="noteref_79" href= + "#note_79"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">79</span></span></a></p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">3. Maria ergo accepit libram unguenti + nardi pistici, pretiosi, et unxit pedes Iesu, et extersit pedes + eius capillis suis: et domus impleta est ex odore + unguenti.</td> + + <td class="tei tei-cell">3. Mary therefore took a pound of + ointment of right spikenard, of great price, and anointed the + feet of Jesus, and wiped his feet with her hair: and the house + was filled with the odour of the ointment.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">3. When we bear in + mind the prominence given to Lazarus, Martha, and Mary in the + preceding chapter, and find two of the three mentioned in verse 2 + here, it is certain that the Mary mentioned here, in verse 3, can be + no other than she who was sister to Martha and Lazarus.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">Mary therefore took a + pound of ointment of right spikenard.</span></span> We learn from + Matthew and Mark that the ointment was contained in an alabaster box. + Alabaster is a species of stone resembling marble, and derives its + name <span class="tei tei-pb" id="page210">[pg 210]</span><a name= + "Pg210" id="Pg210" class="tei tei-anchor"></a> from Alabastron, a + town in Egypt, near which it was found in large quantities. The term + <span class="tei tei-q">“alabaster box”</span> came in time to be + applied to any box for holding perfumes.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">Spikenard</span></span>, + or nard, is a famous aromatic substance obtained from an eastern + plant of the same name. It is said in our Rhemish Version to be + <span class="tei tei-hi"><span style= + "font-weight: 700">right</span></span> spikenard. The Greek adjective + thus translated is πιστικῆς, which may mean <em class= + "tei tei-emph"><span style="font-style: italic">genuine</span></em>, + from πίστις; or <em class="tei tei-emph"><span style= + "font-style: italic">liquid</span></em>, from πίστος (πίνω, to + drink); or, as St. Augustine says, the nard may have been so called + from the place in which it was obtained. St. John tells us that Mary + anointed the <em class="tei tei-emph"><span style= + "font-style: italic">feet</span></em> of our Lord, who, according to + the Jewish custom, would be reclining on His left side upon a couch, + with His feet stretching out behind. The first two Evangelists + mention only the unction of our Lord's head, so that St. John + supplements their account. The fact that the odour of the ointment + filled the house, is mentioned as a proof of its excellence. Pliny + (xiii. 3) refers to such unctions among the Romans: <span class= + "tei tei-q">“Vidimus etiam vestigia pedum tingi.”</span></p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">4. Dixit ergo unus ex discipulis eius, + Iudas Iscariotes, qui erat eum traditurus:</td> + + <td class="tei tei-cell">4. Then one of his disciples, Judas + Iscariot, he that was about to betray him, said:</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">5. Quare hoc unguentum non veniit + trecentis denariis, et datum est egenis?</td> + + <td class="tei tei-cell">5. Why was not this ointment sold for + three hundred pence, and given to the poor?</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">4, 5. From SS. + Matt. and Mark, it would seem that at least two of the disciples must + have murmured, for St. Matt. says: <span class="tei tei-q">“And the + disciples seeing it, had indignation;”</span> and St. Mark: + <span class="tei tei-q">“Now there were some that had indignation + within themselves, and said: Why was this waste of the ointment + made?”</span> We may admit, then, that some of the others joined + Judas in murmuring, but probably from a different motive; or, we may + hold, with some commentators, that the plural is used indefinitely + for the singular.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">Judas + Iscariot</span></span> (Gr. Judas Iscariot, <span class= + "tei tei-hi"><span style="font-style: italic">son of + Simon</span></span>: see notes on <a href="#VI_72" class= + "tei tei-ref">vi. 72</a>) spoke out, asking why this ointment was not + sold at 300 pence, and the price given to the poor? We discussed + above on <a href="#VI_7" class="tei tei-ref">vi. 7</a>, the value of + the Roman silver penny at this time current in <span class= + "tei tei-pb" id="page211">[pg 211]</span><a name="Pg211" id="Pg211" + class="tei tei-anchor"></a> Palestine, from which it appears that + this box of ointment was thought to be worth nearly £10 of our + money.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">6. Dixit autem hoc, non quia de egenis + pertinebat ad eum, sed quia fur erat, et loculos habens, ea + quae mittebantur portabat.</td> + + <td class="tei tei-cell">6. Now he said this, not because he + cared for the poor; but because he was a thief, and having the + purse, carried the things that were put therein.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">6. St. John here + declares the motive of Judas. It was not love for the poor, as he + pretended, but because, being purse-bearer, for our Lord and the + disciples, he was always anxious to receive money, that he might have + an opportunity of filching some of it for himself. Whether with our + Rhemish Version we give ἐβάσταζεν the meaning of <span class= + "tei tei-q">“carried,”</span> or, as others prefer, <span class= + "tei tei-q">“made away with,”</span> at all events, it is plain from + the verse, in which Judas is declared a thief, that he sometimes + appropriated to his own uses money from the common purse. In his + case, too, the saying was true: <span class="tei tei-q">“Nemo repente + fit turpissimus.”</span></p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">7. Dixit ergo Iesus: Sinite illam ut + in diem sepulturae meae servet illud.</td> + + <td class="tei tei-cell">7. Jesus therefore said: Let her + alone, that she may keep it against the day of my burial.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">7. There is a + difference of reading in this verse. Many ancient authorities read: + <span class="tei tei-hi"><span style="font-weight: 700">She has kept + it</span></span> (τετήρηκεν) <span class="tei tei-hi"><span style= + "font-weight: 700">against the day of my burial</span></span>; and + the meaning of this reading is plain. The more probable<a id= + "noteref_80" name="noteref_80" href="#note_80"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">80</span></span></a> Greek + reading, however, is: <span class="tei tei-q">“<span class= + "tei tei-hi"><span style="font-style: italic">That she might keep + it</span></span> (ἱνα ... τηρήσῃ) <span class= + "tei tei-hi"><span style="font-style: italic">against the day of My + burial</span></span>.”</span> In this reading we take our Lord's + reply to mean: Let her alone: it was not sold (Judas had asked: Why + was it not sold?) in order that she might keep it against the day of + My burial. Thus we would read <span class= + "tei tei-q">“servaret”</span> instead of <span class= + "tei tei-q">“servet”</span> in the Vulgate; and we take <span class= + "tei tei-q">“ut”</span> to depend not on <span class= + "tei tei-q">“sinite,”</span> but on some words such as <span class= + "tei tei-q">“non veniit”</span> (it was not sold) understood. St. + John's report of Christ's words agrees substantially with that of St. + Mark, who represents our Lord as saying: <span class="tei tei-q">“She + is come beforehand to anoint My body for the burial”</span> (Mark + xiv. 8); and both accounts, as well as that of St. Matt. (xxvi. 12), + <span class="tei tei-q">“She hath done it for My burial,”</span> + signify that our Lord's death was so close at hand that this unction + might be regarded as a preparation for His burial; and hence Mary was + not to be blamed, inasmuch as such <span class="tei tei-pb" id= + "page212">[pg 212]</span><a name="Pg212" id="Pg212" class= + "tei tei-anchor"></a> honours were usually paid to bodies before + burial.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Immediately after + their account of this unction, SS. Matt. and Mark narrate the compact + of Judas with the Jews to betray Jesus for thirty pieces of silver; + 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 Lord.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">8. Pauperes enim semper habetis + vobiscum: me autem non semper habetis.</td> + + <td class="tei tei-cell">8. For the poor you have always with + you; but me you have not always.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">8. <span class= + "tei tei-hi"><span style="font-weight: 700">But me you have not + always.</span></span> Christ as God is, no doubt, everywhere, even + now; and even as man He is still upon our altars in the Blessed + Sacrament; 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 occasion.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">9. Cognovit ergo turba multa ex + Iudaeis quia illic est: et venerunt, non propter Iesum tantum, + sed ut Lazarum viderent, quem suscitavit a mortuis.</td> + + <td class="tei tei-cell">9. A great multitude therefore of the + Jews knew that he was there: and they came, not for Jesus' sake + only, but that they might see Lazarus, whom he had raised from + the dead.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">10. Cogitaverunt autem principes + sacerdotum ut et Lazarum interficerent.</td> + + <td class="tei tei-cell">10. But the chief priests thought to + kill Lazarus also:</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">11. Quia multi propter illum abibant + ex Iudaeis, et credebant in Iesum.</td> + + <td class="tei tei-cell">11. Because many of the Jews by reason + of him went away, and believed in Jesus.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">9-11. A great + multitude, on learning that Christ was in Bethania, flocked out to + see the wonder-worker, and Lazarus whom He had raised from the dead; + and so many were being converted by that miracle, that the chief + priests thought of putting Lazarus to death, that they might thus get + rid of a living and manifest proof of the almighty power of + Jesus.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">12. In crastinum autem turba multa, + quae venerat ad diem festum, cum audissent quia venit Iesus + Ierosolymam.</td> + + <td class="tei tei-cell">12. And on the next day a great + multitude, that was come to the festival day, when they had + heard that Jesus was coming to Jerusalem,</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">12. On the day + after the supper, which we take to have been Sunday or Monday, that + is, the first or second day of the Jewish week, a great multitude + came to meet our Lord and escort Him into Jerusalem. Hundreds of + thousands always flocked to Jerusalem for the Pasch, and though the + feast was still some days off, a great number had <span class= + "tei tei-pb" id="page213">[pg 213]</span><a name="Pg213" id="Pg213" + class="tei tei-anchor"></a> already arrived. Doubtless many of the + inhabitants of Jerusalem were also among the crowd on this + occasion.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">13. Acceperunt ramos palmarum, et + processerunt obviam ei, et clamabant: Hosanna, benedictus qui + venit in nomine Domini, rex Israel.</td> + + <td class="tei tei-cell">13. Took branches of palm-trees, and + went forth to meet him, and cried: Hosanna, blessed is he that + cometh in the name of the Lord, the king of Israel.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">13. Carrying palm + branches, with shouts of joy and triumph, they hailed Jesus as the + Messias, and King of Israel; in the words of the great Paschal chant + (Ps. cxvii. 26), <span class="tei tei-hi"><span style= + "font-weight: 700">Hosanna</span></span> (הושׂענא, which is + contracted for הושׂיעה נא) means: <em class= + "tei tei-emph"><span style="font-style: italic">pray</span></em>, + <em class="tei tei-emph"><span style= + "font-style: italic">save</span></em>, or: <em class= + "tei tei-emph"><span style="font-style: italic">save, I + beseech</span></em>. It may be taken here as a prayer to Jesus to + save them, or rather as a prayer to God to save and bless their + Messias. Or it may be that it was used as an expression of joy + without attention to its literal meaning, as the expressions + <span class="tei tei-q">“vivat,”</span> <span class="tei tei-q">“vive + le roi,”</span> and the like, are sometimes used at the present + day.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">14. Et invenit Iesus asellum, et sedit + super eum, sicut scriptum est:</td> + + <td class="tei tei-cell">14. And Jesus found a young ass, and + sat upon it, as it is written:</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">14. From the + Synoptic Evangelists we learn that Jesus sent His disciples telling + them where they should find the colt, and St. Matthew tells us that + they brought the colt and its mother, and spread their garments upon + both (ἐπ᾽ αὐτῶν, Matt. xxi. 7). They spread their garments upon both, + because they did not know upon which He would choose to sit. And St. + Matthew adds that Jesus sat <em class="tei tei-emph"><span style= + "font-style: italic">upon them</span></em> (ἑπάνω αὐτῶν); that is, as + we take it, upon the garments that had been spread upon the colt. In + this way the accounts of the four Evangelists are reconciled.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Another difficulty + occurs here, if we compare the parallel passage of St. Luke (xix. + 29). For, whereas St. John's account naturally leads us to suppose + that the ass's colt was procured on the way <em class= + "tei tei-emph"><span style="font-style: italic">between</span></em> + Bethania, where Christ had supped on the preceding night (xii. + <a href="#XII_1" class="tei tei-ref">1</a>, <a href="#XII_2" class= + "tei tei-ref">2</a>) and Jerusalem, St. Luke, on the other hand, + says: <span class="tei tei-q">“And it came to pass <em class= + "tei tei-emph"><span style="font-style: italic">when He was come nigh + to Bethphage and Bethania</span></em>, unto the mount called Olivet, + He sent two of His disciples, saying, Go into the town which is over + against you, at your <span class="tei tei-pb" id="page214">[pg + 214]</span><a name="Pg214" id="Pg214" class="tei tei-anchor"></a> + entering into which you shall find the colt of an ass tied,”</span> + &c. We have searched in vain for a satisfactory solution of this + difficulty. If the words of St. Luke are to be taken strictly as + meaning that Christ was not merely near to, but <em class= + "tei tei-emph"><span style= + "font-style: italic">approaching</span></em> Bethania, then we would + hold that on this morning, before the procession started, He had + retired from Bethania eastward, and therefore farther away from + Jerusalem, and was now again approaching the village on His way to + the Holy City. There is nothing improbable in this supposition, for + Christ did many things which the Evangelists have not recorded (John + <a href="#XXI_24" class="tei tei-ref">xxi. 25</a>), and it enables us + to reconcile two accounts, which are not easily reconciled + otherwise.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">15. Noli timere filia Sion: ecce rex + tuus venit sedens super pullum asinae.</td> + + <td class="tei tei-cell">15. <span class= + "tei tei-hi"><span style="font-style: italic">Fear not, + daughter of Sion: behold, thy king cometh, sitting on an ass's + colt.</span></span></td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">15. St. Matthew + (xxi. 4) says that these things were done that prophecy might be + fulfilled; that is, they were brought about by God, not by the + disciples, who, as St. John tells us in the next verse, were ignorant + that they were fulfilling a prophecy. The whole quotation here is + substantially from Zach. ix. 9: <span class="tei tei-q">“Rejoice + greatly (<span class="tei tei-q">‘fear not,’</span> of St. John) O + daughter of Sion; shout for joy, O daughter of Jerusalem! Behold thy + King will come to thee, the Just and Saviour: He is poor and riding + upon an ass, and (even) upon a colt the foal of an ass.”</span></p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">16. Haec non cognoverunt discipuli + eius primum: sed quando glorificatus est Iesus, tunc recordati + sunt quia haec erant scripta de eo, et haec fecerunt ei.</td> + + <td class="tei tei-cell">16. These things his disciples did not + know at the first: but when Jesus was glorified, then they + remembered that these things were written of him, and that they + had done these things to him.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">16. The disciples + did not know at that time that prophecy was being fulfilled; but when + the light of the Holy Ghost had flooded their souls at the first + Pentecost (Acts ii. 4), then they recognised in these things the + fulfilment of prophecy.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">17. Testimonium ergo perhibebat turba + quae erat cum eo quando Lazarum vocavit de monumento, et + suscitavit eum a mortuis.</td> + + <td class="tei tei-cell">17. The multitude therefore gave + testimony, which was with him when he called Lazarus out of the + grave, and raised him from the dead.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">17. <span class= + "tei tei-hi"><span style="font-weight: 700">When he called Lazarus + out of the grave.</span></span> It is <span class="tei tei-pb" id= + "page215">[pg 215]</span><a name="Pg215" id="Pg215" class= + "tei tei-anchor"></a> doubtful, and authorities are much divided, + whether the true reading here is <em class= + "tei tei-emph"><span style="font-style: italic">when</span></em> + (ὅτε), or <em class="tei tei-emph"><span style= + "font-style: italic">that</span></em> (ὅτι). In the former reading, + eye-witnesses of the miracle now bore testimony of it; in the latter, + the crowd that was now with Him having heard and believed that the + miracle had been wrought, now bore witness <em class= + "tei tei-emph"><span style="font-style: italic">that</span></em> + Jesus had raised Lazarus from the dead.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">18. Propterea et obviam venit ei + turba, quia audierunt eum fecisse hoc signum.</td> + + <td class="tei tei-cell">18. For which reason also the people + came to meet him: because they heard that he had done this + miracle.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">18. It was on + account of this miracle too that the crowd had come out to meet Him. + We take <span class="tei tei-q">“the multitude”</span> in this verse + to be the same as that referred to in the preceding (ὁ ὄχλος); and + what St. John tells us is, that their coming out to meet Him, and + their testimony regarding Him, both proceeded from the fact that He + had raised Lazarus from the dead.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">19. Pharisaei ergo dixerunt ad + semetipsos: Videtis quia nihil proficimus? ecce mundus totus + post eum abiit.</td> + + <td class="tei tei-cell">19. The Pharisees therefore said among + themselves: Do you see that we prevail nothing? behold, the + whole world is gone after him.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">19. The jealousy + of the Pharisees is at once aroused, and, as often happens in such + circumstances, they exaggerate, saying that the whole world had gone + after Him.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Our Lord moved on + towards Jerusalem, riding upon the ass,<a id="noteref_81" name= + "noteref_81" href="#note_81"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">81</span></span></a> between + two enthusiastic crowds (see Matt. xxi. 9; Mark xi. 9). As He + approached the city, and shouts of joy and thanksgiving rose from the + crowds which preceded and followed, some Pharisees, as we learn from + St. Luke, bade Jesus rebuke His disciples for the words of homage + they were using. To whom He replied: <span class="tei tei-q">“I say + to you, if these shall hold their peace, the stones will cry + out”</span> (Luke xix. 40). Then when He had mounted the summit of + Olivet, and the city and temple burst upon His view, He wept, and + <span class="tei tei-q">“went on to prophesy the destruction of the + city with a particularity of detail, to the exactness of which the + subsequent history bears wonderful testimony.”</span> <span class= + "tei tei-pb" id="page216">[pg 216]</span><a name="Pg216" id="Pg216" + class="tei tei-anchor"></a> (Coleridge, <span class= + "tei tei-hi"><span style="font-style: italic">Life of our + Life</span></span>, vol. ii., p. 187). See Luke xix. 41-44.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">When the + procession entered Jerusalem, the <span class="tei tei-q">“whole city + was moved, saying, Who is this?”</span> And the people said, + <span class="tei tei-q">“This is Jesus the Prophet from Nazareth of + Galilee”</span> (Matt. xxi. 10, 11). As we learn from St. Mark, Jesus + went up to the temple, and there the events occurred which St. John + records down to verse 36.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">20. Erant autem quidam gentiles, ex + his qui ascenderant ut adorarent in die festo.</td> + + <td class="tei tei-cell">20. Now there were certain gentiles + among them who came up to adore on the festival day.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">21. Hi ergo accesserunt ad Philippum, + qui erat a Bethsaida Galilaeae, et rogabant eum, dicentes: + Domine volumus Iesum videre.</td> + + <td class="tei tei-cell">21. These therefore came to Philip, + who was of Bethsaida of Galilee, and desired him, saying: Sir, + we would see Jesus.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">22. Venit Philippus, et dicit Andreae: + Andreas rursum et Philippus dixerunt Iesu.</td> + + <td class="tei tei-cell">22. Philip cometh and telleth Andrew. + Again Andrew and Philip told Jesus.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">20-22. Some + Gentiles, who were probably proselytes, had come to Jerusalem for the + Pasch, and they ask Philip that they may see, that is, speak with + Jesus. Philip consults his fellow-townsman, Andrew (John <a href= + "#I_44" class="tei tei-ref">i. 44</a>), and they both make known the + request to Jesus. Our Lord was probably in the Court of the Jews, + into which the Gentiles could not enter, so that their request meant + that Jesus should come out into the Court of the Gentiles. See above + on <a href="#II_14" class="tei tei-ref">ii. 14</a>.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">23. Iesus autem respondit eis, dicens: + Venit hora, ut clarificetur Filius hominis.</td> + + <td class="tei tei-cell">23. But Jesus answered them saying: + The hour is come, that the son of man should be glorified.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">23. The Evangelist + does not tell us whether Jesus granted an audience to these Gentiles, + but goes on to record His reply to the disciples: <span class= + "tei tei-hi"><span style="font-weight: 700">The hour is come that the + son of man should be glorified</span></span>: <span class= + "tei tei-hi"><span style="font-style: italic">i.e.</span></span>, the + hour of His death to be followed by His glorious resurrection and + ascension by the descent of the Holy Ghost, and the call of the + Gentiles.</p><a name="XII_24" id="XII_24" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">24. Amen, amen dico vobis, nisi granum + frumenti cadens in terram, mortuum fuerit,</td> + + <td class="tei tei-cell">24. Amen, amen, I say to you, unless + the grain of wheat falling into the ground die;</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">25. Ipsum solum manet: si autem + mortuum fuerit, multum fructum affert. Qui amat animam suam, + perdet eam: et qui odit animam suam in hoc mundo, in vitam + aeternam custodit eam.</td> + + <td class="tei tei-cell">25. Itself remaineth alone. But if it + die, it bringeth forth much fruit. He that loveth his life + shall lose it: and he that hateth his life in this world, + keepeth it unto life eternal.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">24, 25. In a + beautiful comparison our Lord points out that as the grain of wheat + dies in order that it may fructify, so <span class="tei tei-pb" id= + "page217">[pg 217]</span><a name="Pg217" id="Pg217" class= + "tei tei-anchor"></a> in the providence of God His death is necessary + to His triumph and His glory. And applying this doctrine to His + disciples, He points out that whoever loveth his life inordinately + here, shall lose it for eternity, and he that hateth (a Hebraism for + <span class="tei tei-hi"><span style="font-style: italic">loveth + less</span></span>) his life in this world, keepeth it unto life + eternal.</p><a name="XII_26" id="XII_26" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">26. Si quis mihi ministrat, me + sequatur: et ubi sum ego, illic et minister meus erit. Si quis + mihi ministraverit, honorificabit eum Pater meus.</td> + + <td class="tei tei-cell">26. If any man minister to me, let him + follow me: and where I am, there also shall my minister be. If + any man minister to me, him will my Father honour.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">26. <span class= + "tei tei-hi"><span style="font-weight: 700">If any man minister to + me, let him follow me.</span></span> This exhortation to follow + Christ in despising this life for God's sake, is addressed to all His + followers, who are to minister to Him by the service of devout lives; + but it is applicable in a special way to Priests, for to them belongs + the privilege of the special ministry. To such as imitate Him He + gives the glorious promise, that where He is, that is, in the glory + of the Father, which as God He then enjoyed, and which as man He was + to merit by His passion, there also shall His followers be.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">27. Nunc anima mea turbata est. Et + quid dicam? Pater, salvifica me ex hac hora. Sed propterea veni + in horem hanc.</td> + + <td class="tei tei-cell">27. Now is my soul troubled. And what + shall I say? Father, save me from this hour. But for this cause + I came unto this hour.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">27. The thought of + His approaching Passion now disturbed His human soul, for as He was + true man, His humanity naturally shuddered at the suffering and death + He was about to undergo. Compare Matt. xxvi. 38; Mark xiv. 34. + Christ, of course, permitted this fear to seize upon Him, so that it + was wholly voluntary; and He manifested it at this particular time, + probably lest His disciples should be tempted to say that it was easy + for Him who was God to <span class="tei tei-pb" id="page218">[pg + 218]</span><a name="Pg218" id="Pg218" class="tei tei-anchor"></a> + exhort others to despise their life and endure suffering. He shows + them, therefore, that He dreads death like the rest of men; and St. + John records the fact because of the Docetae, who denied the reality + of the Incarnation, and consequently of Christ's sufferings. See + above on <a href="#I_14" class="tei tei-ref">i. 14</a>, and <a href= + "#Intro_IX" class="tei tei-ref">Introd. IX</a>.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">Father save me from this + hour.</span></span> Some read this with a note of interrogation after + it, as if the meaning were: Shall I say to the Father to save Me from + this hour? But we may understand the words as a conditional prayer + proceeding from Christ's human will; conditional, that is, upon his + Father's will to save Him from the Passion which He was to undergo, + just as in St. Luke xxii. 42: <span class="tei tei-q">“Father, if + Thou wilt, remove this chalice from Me; but not My will, but Thine be + done.”</span> That such, indeed, is the meaning here, is proved by + what follows, where Jesus retracts this conditional prayer, saying + that it was for the very purpose that He might suffer, that He came + unto this hour.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">28. Pater, clarifica nomen tuum. Venit + ergo vox de coelo: Et clarificavi, et iterum clarificabo.</td> + + <td class="tei tei-cell">28. Father, glorify thy name. A voice + therefore came from heaven: I have both glorified it, and will + glorify it again.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">28. In this verse, + then, He prays absolutely to the Father to glorify His name by the + sufferings and death of the Son. And a voice came from the air, + produced there by God or an angel, saying: <span class= + "tei tei-hi"><span style="font-weight: 700">I have both glorified + (it), and will glorify (it) again</span></span>. The sense of these + words of the Father is disputed. The Latin fathers understand the + sense to be; I have glorified Thee from all eternity, and will + glorify Thee again as God-man after Thy ascension. In favour of this + view is the prayer of Christ: <span class="tei tei-q">“And now + glorify Thou Me, O Father, with Thyself, with the glory which I had + before the world was, with Thee”</span> (John <a href="#XVII_5" + class="tei tei-ref">xvii. 5</a>). The Greek fathers, on the other + hand, all take the sense to be: I have already glorified Thee by many + miracles, and will again glorify Thee in the miracles to be wrought + at Thy death, resurrection, and ascension, and afterwards by Thy + followers in Thy name. It will be noted that the fathers generally + understand the words of God the Father in reference to the + glorification of Christ, whereas Christ's prayer regarded the + glorification of the Father's name. We feel convinced, however, that + the <em class="tei tei-emph"><span style= + "font-style: italic">direct</span></em> object <span class= + "tei tei-pb" id="page219">[pg 219]</span><a name="Pg219" id="Pg219" + class="tei tei-anchor"></a> of glorification in both instances is the + Father's name. For when Christ prays: <span class= + "tei tei-q">“Glorify Thy name,”</span> and the Father answers: + <span class="tei tei-q">“I have glorified, and will again + glorify,”</span> obviously the answer must refer to the glorification + of the Father's name, for which Christ had prayed. Since, however, + the glorification of the Father was to be brought about by the + glorification of the Son; hence, this too is indirectly referred to, + and our interpretation agrees substantially with that of the + fathers.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">29. Turba ergo quae stabat et + audierat, dicebat tonitruum esse factum. Alii dicebant: Angelus + ei locutus est.</td> + + <td class="tei tei-cell">29. The multitude therefore that stood + and heard, said that it thundered. Others said, An Angel spoke + to him.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">30. Respondit Iesus, et dixit: Non + propter me haec vox venit, sed propter vos.</td> + + <td class="tei tei-cell">30. Jesus answered and said: This + voice came not because of me, but for your sakes.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">30. Jesus declares + that the voice from heaven was the Father's testimony to Him, given + for their sakes, in order that they might believe in Him.</p><a name= + "XII_31" id="XII_31" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">31. Nunc iudicium est mundi: nunc + princeps huius mundi eiicietur foras.</td> + + <td class="tei tei-cell">31. Now is the judgment of the world: + now shall the prince of this world be cast out.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">31. <span class= + "tei tei-hi"><span style="font-weight: 700">Now is the judgment of + the world.</span></span> There is a difference of opinion as to what + judgment is here spoken of; whether the judgment of liberation of the + world in general, or the judgment of condemnation of the <em class= + "tei tei-emph"><span style="font-style: italic">wicked</span></em> + world. In favour of the former, it is argued—(<span class= + "tei tei-hi"><span style="font-style: italic">a</span></span>) that + since Satan was to be cast out, or deprived of his dominion over the + world, therefore the world was to be liberated; (<span class= + "tei tei-hi"><span style="font-style: italic">b</span></span>) that + verse 32 declares the effect of this judgment: the world shall be + liberated, and as a consequence I shall draw all things to Myself; + (<span class="tei tei-hi"><span style= + "font-style: italic">c</span></span>) that the world to be judged is + that over which Satan had ruled, and from which he was now to be cast + out. But before the Incarnation he had held sway over the whole world + (Rom. iii. 23, xi. 32; Gal. iii. 22). Therefore, it is the whole + world that is to be judged, and hence there must be question of the + judgment of liberation. So St. Aug., Mald., A Lap., Tolet., Beel., + Patriz.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In favour of the + latter view, which is held by St. Chrysostom and most of the Greek + fathers, it is argued—(<span class="tei tei-hi"><span style= + "font-style: italic">a</span></span>) that St. John always uses + κρίσις of the judgment of condemnation; (<span class= + "tei tei-hi"><span style="font-style: italic">b</span></span>) that + the world in the beginning of the verse is the same whose prince is + to be deprived of his dominion; that, therefore, it should stand or + fall with its prince; hence since he is to be stripped of his + dominion, it is to be condemned; (<span class= + "tei tei-hi"><span style="font-style: italic">c</span></span>) that + in the discourse after the Last Supper, Christ always means by the + world, the <em class="tei tei-emph"><span style= + "font-style: italic">wicked</span></em> world, opposed to Himself + (John xiv. <a href="#XIV_17" class="tei tei-ref">17</a>, <a href= + "#XIV_22" class="tei tei-ref">22</a>, <a href="#XIV_30" class= + "tei tei-ref">30</a>; xv. <a href="#XV_18" class= + "tei tei-ref">18</a>, <a href="#XV_19" class="tei tei-ref">19</a>; + xviii. <a href="#XVIII_9" class="tei tei-ref">9</a>, <a href= + "#XVIII_16" class="tei tei-ref">16</a>, <a href="#XVIII_25" class= + "tei tei-ref">25</a>); therefore, also here, and hence there must be + question of the judgment of condemnation. <span class="tei tei-pb" + id="page220">[pg 220]</span><a name="Pg220" id="Pg220" class= + "tei tei-anchor"></a> <span class="tei tei-hi"><span style= + "font-weight: 700">The prince of this world</span></span> is plainly + the devil. See also 2 Cor. iv. 4; Eph. ii. 2, vi. 12. In the Talmud + the same title is given to the prince of devils. By Christ's death + the devil was cast out: that is, deprived of that almost universal + sway which he had exercised over men before the coming of Christ. + <span class="tei tei-q">“At nondum diabolus e mundo ejectus videtur + esse, cum in eo adhuc grassetur. Ejectus foras dicitur non quod nunc + in mundo non sit, et in multis etiamnum dominetur; sed quod, quantum + in Christo fuit, ejectus fuerit, ita ut, si homines vellent, nihil + prorsus in ipsos haberet potestatis. Homines illi postea portam arcis + aperuerunt, et proditione quadam in suam quisque domum admittit. + Itaque etiam nunc regnat et operatur, sed in filios diffidentiae, + Eph. ii. 2”</span> (Mald. on this verse).</p><a name="XII_32" id= + "XII_32" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">32. Et ego si exaltatus fuero a terra, + omnia traham ad meipsum:</td> + + <td class="tei tei-cell">32. And I, if I be lifted up from the + earth, will draw all things to myself.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">32. <span class= + "tei tei-hi"><span style="font-weight: 700">And I, if I be lifted up + from the earth.</span></span> Christ here predicted that after His + death on the cross (see next verse) He should become a centre of + attraction, and draw all men (πάντας is the more probable reading, + not πάντα), both Jews and <em class="tei tei-emph"><span style= + "font-style: italic">Gentiles</span></em> to Himself. This marvellous + prophecy began to be fulfilled in the centurion and his companions + (Matt. xxvii. 54), and the rest of the multitude that witnessed the + crucifixion (Luke xxiii. 48), and is daily receiving its fulfilment + still.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">33. Hoc autem dicebat, significans qua + morte esset moriturus.</td> + + <td class="tei tei-cell">33. (Now this he said, signifying what + death he should die.)</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">33. St. John here + gives us an authentic interpretation.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">34. Respondit ei turba: Nos audivimus + ex lege quia Christus manet in aeternum; et quomodo tu dicis, + Oportet exaltari Filium hominis? Quis est iste Filius + hominis?</td> + + <td class="tei tei-cell">34. The multitude answered him: We + have heard out of the law, that Christ abideth for ever; and + how sayest thou: The son of man must be lifted up? Who is this + son of man?</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">34. The multitude + understood Jesus to speak of His death, or at least of His withdrawal + from them, and object that He cannot be the Messias, who, as they + understood the Scriptures (the law is here put for the whole + Scriptures), was to remain for ever. They quote no single text, but + probably they had gathered this idea from many passages; <span class= + "tei tei-hi"><span style="font-style: italic">e.g.</span></span>, + Isai. ix. 6, 7; Ps. cix. 4; Dan. vii. 13, 14, &c. It is not + unlikely that they had the passage of Daniel specially before their + <span class="tei tei-pb" id="page221">[pg 221]</span><a name="Pg221" + id="Pg221" class="tei tei-anchor"></a> minds, for there the power of + the <span class="tei tei-hi"><span style="font-style: italic">Son of + Man</span></span> is described as <span class="tei tei-q">“an + everlasting power that shall not be taken away, and His kingdom (a + kingdom) that shall not be destroyed.”</span> Hence, they argued, if + Christ was to die, He could not be the Messias, but must be some + other <span class="tei tei-hi"><span style="font-style: italic">Son + of Man</span></span> than he spoken of by Daniel.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">35. Dixit ergo eis Iesus: Adhuc + modicum, lumen in vobis est. Ambulate dum lucem habetis, ut non + vos tenebrae comprehendant: et qui ambulat in tenebris, nescit + quo vadat.</td> + + <td class="tei tei-cell">35. Jesus therefore said to them: Yet + a little while, the light is among you. Walk whilst you have + the light, that the darkness overtake you not. And he that + walketh in darkness knoweth not whither he goeth.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">35. Christ might + have easily replied, showing them from the same Scriptures that the + Messias was to suffer and die (see, <span class= + "tei tei-hi"><span style="font-style: italic">e.g.</span></span>, + Isai. liii.; Dan. ix. 26); but probably because He saw that the + motive of the multitude in objecting was not to seek light, but to + disprove His claim to be the Messias, He did not vouchsafe a reply to + their objection, but went on to exhort them to believe, for thus they + should find a solution of all their difficulties.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">Yet a little + while</span></span>; <span class="tei tei-hi"><span style= + "font-style: italic">i.e.</span></span>, a few days more, the light, + which is Himself, is to be among them. He exhorts them, therefore, to + walk, that is, to believe, while He is present among them, in order + that darkness, that is, the time when He is gone from among them, may + not find them still in their unbelief.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">And</span></span> (καί = + γάρ) <span class="tei tei-hi"><span style="font-weight: 700">he that + walketh in darkness knoweth not whither he goeth</span></span>. + Christ does not mean to say that they could not believe after His + death; but just as, though it is quite possible to walk during the + time of darkness, still it is easier to walk in daylight, so it was + easier for them to believe now, when He, the Sun of Justice was + corporally present among them, than it would be when He had withdrawn + His light. We take, <span class="tei tei-q">“darkness,”</span> then, + with Mald., not of sin, nor of unbelief, but, as opposed to the light + which is Christ, of the time when Christ could be no longer present + among them, after His death, as in verse <a href="#IX_4" class= + "tei tei-ref">ix. 4</a>; xi. <a href="#XI_9" class= + "tei tei-ref">9</a>, <a href="#XI_10" class= + "tei tei-ref">10</a>.</p><a name="XII_36" id="XII_36" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">36. Dum lucem habetis, credite in + lucem, ut filii lucis sitis. Haec locutus est Iesus: et abiit, + et abscondit se ab eis.</td> + + <td class="tei tei-cell">36. Whilst you have the light, believe + in the light, that you may be the children of light. These + things Jesus spoke, and he went away, and hid himself from + them.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">36. He now + explains what He means by telling them to walk. It is that they + should believe. <span class="tei tei-hi"><span style= + "font-weight: 700">That you may be</span></span> (become) + <span class="tei tei-hi"><span style="font-weight: 700">the children + of light</span></span>. The phrase <span class="tei tei-q">“children + of light”</span> is a Hebraism, meaning those who are to possess the + light, <span class="tei tei-pb" id="page222">[pg 222]</span><a name= + "Pg222" id="Pg222" class="tei tei-anchor"></a> who are destined for + it. Compare Luke xvi. 8; Eph. v. 8.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">And he went away, and hid + himself from them.</span></span> SS. Matt. and Mark tell us that He + went to Bethania with the twelve and remained there (Matt. xxi. 17; + Mark xi. 11).</p><a name="XII_37" id="XII_37" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">37. Cum autem tanta signa fecisset + coram eis, non credebant in eum:</td> + + <td class="tei tei-cell">37. And whereas he had done so many + miracles before them, they believed not in him.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">38. Ut sermo Isaiae prophetae + impleretur, quem dixit: Domine, quis credidit auditui nostro? + et brachium Domini cui revelatum est?</td> + + <td class="tei tei-cell">38. That the saying of Isaias the + prophet might be fulfilled, which he said: <span class= + "tei tei-hi"><span style="font-style: italic">Lord, who hath + believed our hearing? and to whom hath the arm of the Lord been + revealed?</span></span></td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">39. Propterea non poterant credere, + quia iterum dixit Isaias:</td> + + <td class="tei tei-cell">39. Therefore they could not believe, + because Isaias said again.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">40. Excaecavit oculos eorum, et + induravit cor eorum: ut non videant oculis, et non intelligant + corde, et convertantur, et sanem eos.</td> + + <td class="tei tei-cell">40. <span class= + "tei tei-hi"><span style="font-style: italic">He hath blinded + their eyes, and hardened their heart, that they should not see + with their eyes, nor understand with their heart, and be + converted, and I should heal them.</span></span></td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">37-40. Before + closing this first part of the <em class="tei tei-emph"><span style= + "font-style: italic">narrative</span></em> portion of the Gospel (see + <a href="#Intro_IV" class="tei tei-ref">Introd. iv.</a>), St. John + pauses in the history to note the hard-hearted incredulity of the + Jews, notwithstanding the fact that Christ had wrought <em class= + "tei tei-emph"><span style="font-style: italic">so many</span></em> + miracles; an incredulity, however, which had been foretold by Isaias, + which, therefore, came to pass now <em class= + "tei tei-emph"><span style="font-style: italic">in order + that</span></em> (ἱνα) the prediction of the Prophet should be + fulfilled (verses 37, 38); and which came to pass necessarily + (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">necessitate consequente</span></span>), because, + as Isaias declared, they no longer had the abundant graces necessary + in order that they might believe (verses 39, 40). Thus the + incredulity of the Jews in our Lord's time was <em class= + "tei tei-emph"><span style="font-style: italic">necessary</span></em> + to the end that prophecy might be fulfilled. How then, we may ask, + was that incredulity culpable, if those who were incredulous were not + free and able to believe? The answer is, that this incredulity was + necessary by a necessity consequent upon the prediction of the + inspired Prophet, which prediction was itself consequent upon God's + foreknowledge that the Jews would, culpably and of their own free + will, remain incredulous. God foresaw this incredulity, predicted it, + because He foresaw it was to be; and, of course, it came to pass, as + He had foreseen it would. <span class="tei tei-pb" id="page223">[pg + 223]</span><a name="Pg223" id="Pg223" class="tei tei-anchor"></a> + Hence, when God foresees, or His Prophet predicts, the commission of + a certain sin, that sin is infallibly, yet freely committed. It is, + as if we saw a man walking across a plain; he does so, not because we + see him, but we see him because he walks. Similarly, in the boundless + plain of His eternal present, God sees all things that are to be, and + they happen, not because He sees them, but He sees them because they + are to happen.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Note, in verse 38, + that <span class="tei tei-hi"><span style="font-weight: 700">our + hearing</span></span> means what has been heard <em class= + "tei tei-emph"><span style="font-style: italic">from</span></em> us, + for the preachers of the Gospel are represented in Isaias as + complaining of the small number of those who listened to them. + <span class="tei tei-hi"><span style="font-weight: 700">The arm of + the Lord</span></span> is Christ, according to several of the + fathers; or we may take it to mean the power of the Lord in the work + of man's redemption.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Note, in verse 40, + where the prophecy is cited freely, after neither the Hebrew nor the + Septuagint, that it is not meant that God blinded any man <em class= + "tei tei-emph"><span style= + "font-style: italic">positively</span></em>, but only negatively, by + the withdrawal of His more abundant graces.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">41. Haec dixit Isaias, quando vidit + gloriam eius, et locutus est de eo.</td> + + <td class="tei tei-cell">41. These things said Isaias when he + saw his glory, and spoke of him.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">41. See Isaias vi. + 1, 9, 10, where the Prophet says: <span class="tei tei-q">“I saw the + Lord”</span> (אדני = the Supreme God), words which are here referred + by St. John to the Prophet's having seen Christ; therefore, according + to St. John, Christ is the Supreme God.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It would also seem + from this verse that the Son of God Himself, and not merely an angel + representing Him, appeared to Isaias on that occasion. It was the + common opinion of the fathers, though denied by most of the + scholastics, that God sometimes appeared in the O. T. + apparitions.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">And spoke of + him</span></span>, rather, <span class="tei tei-q">“and he spoke of + Him,”</span> for this clause does not depend upon the preceding + <span class="tei tei-q">“when.”</span> It is a statement that it was + of Christ Isaias spoke the words just quoted.</p><a name="XII_42" id= + "XII_42" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">42. Verumtamen et ex principibus multi + crediderunt in eum: sed propter pharisaeos non confitebantur, + ut e synagoga non eiicerentur:</td> + + <td class="tei tei-cell">42. However many of the chief men also + believed in him: but because of the Pharisees they did not + confess <span class="tei tei-hi"><span style= + "font-style: italic">him</span></span>, that they might not be + cast out of the synagogue.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">42. See above on + <a href="#IX_22" class="tei tei-ref">ix. 22</a>.</p><span class= + "tei tei-pb" id="page224">[pg 224]</span><a name="Pg224" id="Pg224" + class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">43. Dilexerunt enim gloriam hominum + magis quam gloriam Dei.</td> + + <td class="tei tei-cell">43. For they loved the glory of men, + more than the glory of God.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">44. Iesus autem clamavit, et dixit: + Qui credit in me, non credit in me sed in eum qui misit + me.</td> + + <td class="tei tei-cell">44. But Jesus cried, and said: He that + believeth in me, doth not believe in me, but in him that sent + me.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">44. These words of + our Lord recorded in the remainder of this chapter seem to have been + spoken on a subsequent day of Holy Week (see verse 36); but on what + precise day, it is difficult to determine. <span class= + "tei tei-hi"><span style="font-weight: 700">Doth not believe in + me</span></span> is the Hebrew way of saying: doth not <em class= + "tei tei-emph"><span style="font-style: italic">so much</span></em> + believe in Me, as in Him that sent Me. Compare Mark ix. 36.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">45. Et qui videt me, videt eum qui + misit me.</td> + + <td class="tei tei-cell">45. And he that seeth me, seeth him + that sent me.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">45. In these words + Christ declares His unity of nature with the Father. <span class= + "tei tei-q">“Sensus est de visione corporali, non quod Deus oculo + corporeo videatur immediate, et per se, sed mediante humanitate, cui + Divina substantia Patris et Filii est unita”</span> (Tolet.).</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">46. Ego lux in mundum veni: ut omnis + qui credit in me, in tenebris non maneat.</td> + + <td class="tei tei-cell">46. I am come a light into the world; + that whosoever believeth in me, may not remain in + darkness.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">46. <span class= + "tei tei-hi"><span style="font-weight: 700">Darkness</span></span> + here means unbelief and sin.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">47. Et si quis audierit verba mea, et + non custodierit, ego non iudico eum, non enim veni ut iudicem + mundum, sed ut salvificem mundum.</td> + + <td class="tei tei-cell">47. And if any man hear my words and + keep them not: I do not judge him: for I came not to judge the + world, but to save the world.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">47. <span class= + "tei tei-hi"><span style="font-weight: 700">I do not judge + him</span></span>; <span class="tei tei-hi"><span style= + "font-style: italic">i.e.</span></span>, I do not <em class= + "tei tei-emph"><span style="font-style: italic">condemn</span></em> + him. Compare <a href="#III_17" class="tei tei-ref">iii. 17</a>; viii. + <a href="#VIII_15" class="tei tei-ref">15</a>, <a href="#VIII_50" + class="tei tei-ref">50</a>. At his <em class= + "tei tei-emph"><span style="font-style: italic">first</span></em> + coming Christ did not come to condemn, but to save.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">48. Qui spernit me, et non accipit + verba mea, habet qui iudicet eum: sermo quem locutus sum, ille + iudicabit eum in novissimo die.</td> + + <td class="tei tei-cell">48. He that despiseth me, and + receiveth not my words, hath one that judgeth him: the word + that I have spoken, the same shall judge him in the last + day.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">48. <span class= + "tei tei-hi"><span style="font-weight: 700">Hath one that judgeth + him</span></span>; namely, the Father (<a href="#VIII_50" class= + "tei tei-ref">viii. 50</a>). Hence the sense of the verse is that he + that despiseth Me ... hath one that <span class="tei tei-pb" id= + "page225">[pg 225]</span><a name="Pg225" id="Pg225" class= + "tei tei-anchor"></a> judgeth him <em class= + "tei tei-emph"><span style="font-style: italic">even now</span></em>; + and moreover, on the last day My words shall rise in judgment against + him.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">49. Quia ego ex meipso non sum + locutus, sed qui misit me Pater, ipse mihi mandatum dedit quid + dicam, et quid loquar.</td> + + <td class="tei tei-cell">49. For I have not spoken of myself, + but the Father who sent me, he gave me commandment what I + should say, and what I should speak.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">49. This verse + gives the reason why the words of Christ shall stand in judgment + against the unbeliever; because His words were not merely His own, + uttered by His private authority, but spoken by the command of His + Father, whom therefore they despise, in despising Him. In our view + Christ here speaks of Himself as man.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">If <span class= + "tei tei-hi"><span style="font-weight: 700">say</span></span> and + <span class="tei tei-hi"><span style= + "font-weight: 700">speak</span></span> are to be distinguished, then + <span class="tei tei-q">“say”</span> (εἴπω) refers to the formal + discourses, <span class="tei tei-q">“speak”</span> (λαλήσω) to the + ordinary conversations; so that in all His words Christ had spoken to + them the words of God.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">50. Et scio quia mandatum eius vita + aeterna est. Quae ergo ego loquor, sicut dixit mihi Pater, sic + loquor.</td> + + <td class="tei tei-cell">50. And I know that his commandment is + life everlasting. The things therefore that I speak; even as + the Father said unto me, so do I speak.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">50. To show them + their folly, and in the hope of yet inducing them to believe, He + tells them He knows with certainty that the command of the Father + (that is, what the Father had commanded Him to say and do, and hence, + all His own words and works) is the cause of life eternal to mankind. + Hence their folly in not believing.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">The things therefore that + I speak; even as the Father said unto me, so do I + speak.</span></span> Thus He concludes, insisting on the fact that He + is the legate of God (consubstantial with the Father, verse 45), and + as such worthy to be believed.</p> + </div><span class="tei tei-pb" id="page226">[pg 226]</span><a name= + "Pg226" id="Pg226" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"> + <a name="toc61" id="toc61"></a> <a name="pdf62" id="pdf62"></a> + + <h1 class="tei tei-head" style= + "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"> + <span style="font-size: 173%">Chapter XIII.</span></h1> + + <div class="block tei tei-quote" style= + "margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">1-20.</span> <span class="tei tei-hi"><span style= + "font-size: 90%; font-weight: 700">On the night before (according to + the Jewish method of reckoning their days, on the first night of) the + great festal week of the Pasch, Jesus celebrates the Paschal Supper + with His disciples in Jerusalem, washes their feet, exhorts them to + imitate His example of humility and charity, and hints at the sin of + Judas.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">21-30.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">He + reveals the traitor, who then leaves the + supper-room.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">31-39.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">He + foretells the near approach of His own death and glorification; + gives the new commandment of Christian charity, and predicts the + triple denial by Peter.</span></span></p> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">With this chapter + the second part of the narrative of our Gospel commences. See + <a href="#Intro_IV" class="tei tei-ref">Introd. IV</a>.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">St. John now + passes on to the history of the events of the night before our Lord's + death, omitting a number of incidents of Holy Week, which had been + already recorded by the Synoptic Evangelists. Thus, he does not + mention the weeping over Jerusalem (Luke xix. 39-44); the cursing of + the barren fig-tree (Matt. xxi. 18, 19, Mark xi. 12-14); or the + cleansing of the temple (Matt. xxi. 12, 14; Mark xi. 15; Luke xix. + 45, 46). There can be little doubt that it was his intention to + supplement the Synoptic Gospels, for not only does he omit many + things that they record, but he records very much that they + omit.</p><a name="XIII_1" id="XIII_1" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">1. Ante diem festum paschae, sciens + Iesus quia venit hora eius ut transeat ex hoc mundo ad Patrem: + cum dilexisset suos qui erant in mundo, in finem dilexit + eos.</td> + + <td class="tei tei-cell">1. Before the festival day of the + pasch, Jesus knowing that his hour was come, that he should + pass out of this world to the Father: having loved his own who + were in the world, he loved them unto the end.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">1. <span class= + "tei tei-hi"><span style="font-weight: 700">Before the festival day + of the pasch.</span></span> We are here met by a serious difficulty + when we compare with these words of St. John the accounts of the + Synoptic Evangelists; for, while they represent the supper, referred + to by St. John in verse 2, as having taken place on the evening of + the first day of Azymes, St. John here seems to place it prior to + that Feast. If we had only the Synoptic Gospels, we should, without + any hesitation, come to the conclusion—(<span class= + "tei tei-hi"><span style="font-style: italic">a</span></span>) that + our Lord and His Apostles ate the Paschal Supper on the night + <span class="tei tei-pb" id="page227">[pg 227]</span><a name="Pg227" + id="Pg227" class="tei tei-anchor"></a> before He died; and + (<span class="tei tei-hi"><span style= + "font-style: italic">b</span></span>) that the Jews that year eat it + on the same night. For St. Matthew tells us: <span class= + "tei tei-q">“And on the first day of the Azymes, the disciples came + to Jesus, saying: Where wilt thou that we prepare for thee to eat the + pasch? But Jesus said: Go ye into the city to a certain man, and say + to him: The Master saith, my time is near at hand; with thee I make + the pasch with my disciples. And the disciples did as Jesus appointed + to them, and they prepared the pasch. But when it was evening he sat + down with his twelve disciples”</span> (Matt. xxvi. 17-20). + Similarly, St. Mark (xiv. 12-17) and St. Luke (xxii. 7-14) seem to + take for granted that the ordinary time for celebrating the Paschal + Supper was come, for St. Mark says: <span class="tei tei-q">“Now on + the first day of the unleavened bread, <em class= + "tei tei-emph"><span style="font-style: italic">when they sacrificed + the pasch</span></em>, the disciples say to him,”</span> &c.; and + St. Luke: <span class="tei tei-q">“And the day of the unleavened + bread came, on which <em class="tei tei-emph"><span style= + "font-style: italic">it was necessary</span></em> that the pasch + should be killed.”</span> St. John, on the other hand, in the verse + before us, in which he introduces his account of the events of this + last night of Christ's mortal life, speaks of the time as; + <span class="tei tei-q">“<em class="tei tei-emph"><span style= + "font-style: italic">Before</span></em> the festival day of the + pasch.”</span> Moreover, in subsequent passages<a id="noteref_82" + name="noteref_82" href="#note_82"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">82</span></span></a> of our + Gospel, to which we shall direct attention as they occur, St. John + uses language which, at first sight, at least, would seem to show + that the Jews did not eat the Pasch on the night of Christ's last + supper, but on the following night, after He was crucified. Hence the + difficulty of reconciling St. John's account with that of the + Synoptic Evangelists. A vast amount of learning has been expended + upon this question, and a great deal has been written upon it. We + shall indicate as briefly as possible the different opinions, and + state what seems to us most probable.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(1) Some, as St. + Clement of Alexandria, Calmet, &c., have held that our Lord did + not eat the Pasch at all in the last year of His life. They argue + from texts in St. John, which prove, they say, that the time for + eating the Pasch had not come until after Christ was put to death. + They take the <span class="tei tei-q">“first day of the + Azymes,”</span> in the Synoptic Gospels, to mean the 13th day of + Nisan; and hold that it, and not the 14th, was so called because the + Jews removed all leaven from their houses a day before the Feast. + <span class="tei tei-pb" id="page228">[pg 228]</span><a name="Pg228" + id="Pg228" class="tei tei-anchor"></a> In this view they have no + difficulty in reconciling St. John's account with that of the other + Evangelists; for the Synoptic Evangelists are then made to represent + the Last Supper as having taken place on the 13th of Nisan. That + being so, it is at once concluded that there cannot be question of + the Paschal Supper, but of an ordinary supper, and St. John, in + agreement with the Synoptists, states that the supper in question was + held <span class="tei tei-q">“before the festival day of the + pasch.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This opinion, + however, we regard as wholly improbable and untenable in the face of + the statements of the Synoptic Evangelists, 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 died. Thus, they tell + us that the disciples were sent by our Lord to prepare the Pasch, + that they prepared it, and that when the time for eating it was come, + Christ sat down with the Twelve.<a id="noteref_83" name="noteref_83" + href="#note_83"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">83</span></span></a> + Moreover, St. Luke tells us that after they sat down, Christ said: + <span class="tei tei-q">“With desire I have desired to eat this pasch + with you before I suffer”</span> (Luke xxii. 15)—words which clearly + imply that on the occasion of that last supper the Pasch was eaten by + Christ and the Apostles. Hence the opinion we are now considering, + which would reconcile the Evangelists by holding that our Lord, on + the night before He died, did not partake of the Paschal Supper, but + only of an ordinary supper, is, as we have already said, wholly + improbable; and, indeed, the book of a certain Florentine named + Vecchietti, published at the close of the sixteenth century, and + maintaining this view, was condemned by the Holy Office and its + author imprisoned.<a id="noteref_84" name="noteref_84" href= + "#note_84"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">84</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(2) Others, + especially among the Greeks, admit that our Lord did eat the Paschal + Supper on this occasion, but hold that He did so on the night + following the 13th of Nisan, thus anticipating by a day the ordinary + time for celebrating it.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But this view, + too, seems to us very improbable; 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 Pasch, which, as we know + from Exod. xii. 6, 8, and from tradition, was the night following the + 14th of Nisan. Thus St. Mark, in the passage already quoted, says: + <span class="tei tei-q">“Now, on the first day of the unleavened + bread, when they sacrificed (ἔθυον, the Imperf. denoting what was + <em class="tei tei-emph"><span style= + "font-style: italic">customary</span></em>) the pasch, the disciples + say to <span class="tei tei-pb" id="page229">[pg 229]</span><a name= + "Pg229" id="Pg229" class="tei tei-anchor"></a> Him: Whither wilt thou + that we go, and prepare for thee to eat the pasch?”</span> (Mark xiv. + 12). And St. Luke: <span class="tei tei-q">“And the day of the + unleavened bread came, on which it was <em class= + "tei tei-emph"><span style="font-style: italic">necessary</span></em> + (ἔδει) that the pasch should be killed”</span> (Luke xxii. 7). These + texts, we believe, prove that our Lord celebrated His last supper on + the night following the 14th of Nisan, the night on which the Jews + were bound by their Law to eat the Pasch. Hence we unhesitatingly + reject any view which supposes Him to have anticipated the legal time + for the Paschal Supper.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(3) Others, as + Harduin, Bisping, &c., hold that the 13th of Nisan with the + Judeans was the 14th with the Galileans, who therefore kept the Pasch + a day earlier than the Judeans; and that our Lord, being a Galilean, + did the same. This opinion, too, would enable us to readily reconcile + the Evangelists; but unfortunately the assumption as to a difference + of computation between the Judeans and Galileans is a mere + conjecture, and has no evidence to support it.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(4) Others, as + Petav., Mald., Kuin., Coleridge,<a id="noteref_85" name="noteref_85" + href="#note_85"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">85</span></span></a> Cornely, + &c., hold that our Lord and the Apostles eat the Paschal Supper + on the night of the 14th of Nisan, while the Jews that year eat it on + the night of the 15th. Maldonatus holds that it was customary with + the Jews from the time of the Babylonian captivity, whenever the + first day of the Pasch fell on a Friday, to transfer it to Saturday, + in order that two solemn feasts might not occur on successive days. + According to this view, our Lord corresponded with the requirements + of the Jewish Law; the Jews, on the other hand, followed the custom + which had been introduced after the Babylonian captivity. In this + view, too, it is easy to reconcile St. John's statement with those of + the other Evangelists. He speaks of the night of the Last Supper, in + reference to the feast as celebrated that year by the Judeans, and so + places it <em class="tei tei-emph"><span style= + "font-style: italic">before</span></em> the feast; they, on the other + hand, speak of it in reference to the strict Law, and place it on the + first day of Azymes, or rather on the night following the first day + of Azymes.<a id="noteref_86" name="noteref_86" href= + "#note_86"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">86</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The great names of + many who have held this opinion, lend to it considerable probability, + and if the custom which is alleged in its favour were <span class= + "tei tei-pb" id="page230">[pg 230]</span><a name="Pg230" id="Pg230" + class="tei tei-anchor"></a> proved to have existed in the time of + Christ, we would at once adopt it. But it is seriously disputed + whether such a custom did exist at that time. It is true, indeed, + that among the modern Jews, when the Paschal feast should begin on + Friday, they always defer it till the Sabbath; and the Talmud is + referred to by Comely (vol. iii., § 73, 1) as saying that the same + has been the Jewish practice ever since the Babylonian captivity. + Others, however, contend that the custom is not as old as the time of + Christ, and that in His time the first day of the Pasch was kept on a + Friday whenever it happened to fall on that day. Aben-Ezra (on Levit. + xxiii. 4) says: <span class="tei tei-q">“Tam ex Mischna quam ex + Talmude probatur Pascha in secundam, quartam, et <em class= + "tei tei-emph"><span style="font-style: italic">sextam</span></em> + feriam quandoque incidisse.”</span> Since, then, the hypothesis on + which this opinion rests seems doubtful, the opinion itself appears + to us less satisfactory than that which follows.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(5) Lastly, there + is the old, and always the most common opinion, that our Lord did eat + the Pasch at His last supper; that He eat it on the night of the 14th + of Nisan; and that the Jews eat it on that same night. So St. Jer., + St. Aug., St. Anselm, Suarez, Tolet., A Lap., Benedict XIV., Patriz., + M'Carthy, Corluy, Didon. This opinion is certainly in accordance with + the obvious meaning of the Synoptic Evangelists; and the objections + against it, which are chiefly drawn from the Gospel of St. + John,<a id="noteref_87" name="noteref_87" href= + "#note_87"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">87</span></span></a> can all + be answered satisfactorily, as we shall show when discussing the + passages on which they are founded.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We hold, then, + that Christ and the Jews eat the Pasch on the night following the + 14th of Nisan, when, according to the Jewish method of counting their + days, the 15th had already commenced; and that Christ was put to + death on the 15th, the first and most solemn day of the Paschal + week.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">And now, returning + to the text of St. John, we are confronted at the very commencement + of this chapter by an objection to our view, in the words: + <span class="tei tei-q">“Before the festival day of the + pasch.”</span> If Christ celebrated the Last Supper on the night + after the 14th of Nisan, how does St. John speak of the time of this + supper as <span class="tei tei-q">“before the festival day of the + pasch”</span>? To this difficulty various answers have been given. + (1) Some have replied that St. John means by <span class= + "tei tei-q">“day”</span> the natural day, or time of light; and then + it is plain that <span class="tei tei-pb" id="page231">[pg + 231]</span><a name="Pg231" id="Pg231" class="tei tei-anchor"></a> a + supper celebrated on the night following the 14th was before the + festival <em class="tei tei-emph"><span style= + "font-style: italic">day</span></em> of the 15th. This explanation is + unsatisfactory, for in the original St. John does not merely say + <span class="tei tei-q">“Before the festal day,”</span> but + <span class="tei tei-q">“Before the festal period”</span> (πρὸ τῆς + ἑορτῆς; comp., <span class="tei tei-hi"><span style= + "font-style: italic">e.g.</span></span>, vii. <a href="#VII_2" class= + "tei tei-ref">2</a>, <a href="#VII_14" class="tei tei-ref">14</a>, + <a href="#VII_36" class="tei tei-ref">37</a>).</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(2) Others say + that the words πρὸ τῆς ἑορτῆς are equivalent to ἐν τῷ προεορτίῳ; + <span class="tei tei-q">“quod ita praecedit festum, ut tamen sit pars + festi”</span> are the words of Bochart, with whom Stier agrees. See + Smith's <span class="tei tei-hi"><span style="font-style: italic">B. + D.</span></span>, Art. <span class="tei tei-q">“Passover.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(3) Others prefer + to believe that as St. John wrote sixty years after the Last Supper, + after he had spent many years in Asia Minor, and become accustomed to + Greek habits of thought and expression, he speaks according to the + Greek method of reckoning the day. The Greeks, like ourselves, + reckoned their days from midnight to midnight; and St. John, speaking + of the supper as taking place before the midnight that followed the + 14th of Nisan, might well refer it to a time previous to the + festival.<a id="noteref_88" name="noteref_88" href= + "#note_88"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">88</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">Jesus, knowing that his + hour was come, that he should pass out of this world to the + Father.</span></span> As God, Jesus knew from all eternity the hour + of His death; as man, he knew it from the first moment of the + Incarnation. Knowing, then, that He was about to pass out of this + vale of sorrow and misery, and by His death, resurrection, and + ascension, go to share in the glory of the Father, having throughout + His life loved His Apostles (His own), whom He was now leaving behind + Him to struggle with the world, so He now chose to manifest towards + them His love <em class="tei tei-emph"><span style= + "font-style: italic">in an extraordinary manner</span></em>. Εἰς + τέλος which in our Rhemish Version is translated <span class= + "tei tei-q">“unto the end,”</span> we understand, with the Greek + fathers, who ought to be the best judges of the meaning of the + phrase, as equivalent to <em class="tei tei-emph"><span style= + "font-style: italic">excessively</span></em>, or <em class= + "tei tei-emph"><span style="font-style: italic">in a surpassing + manner</span></em>. This excessive love Jesus manifested on this last + night, as well in the washing of the Apostles' feet as in the + institution of the Blessed Eucharist, the elevation of the Apostles + to the dignity of the priesthood, and the loving discourse which + followed this supper.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">2. Et coena facta, cum diabolus iam + misisset in cor ut traderet eum Iudas Simonis Iscariotae:</td> + + <td class="tei tei-cell">2. And when supper was done (the devil + having now put into the heart of Judas Iscariot, the son of + Simon, to betray him),</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">2. <span class= + "tei tei-hi"><span style="font-weight: 700">And when supper was + done.</span></span> We have taken for granted that the supper here + <span class="tei tei-pb" id="page232">[pg 232]</span><a name="Pg232" + id="Pg232" class="tei tei-anchor"></a> mentioned by St. John is + identical with the last supper referred to by the Synoptic + Evangelists, for there is no room for reasonable doubt as to their + identity. On both occasions the traitor is revealed, and the denial + by Peter foretold, and on both the supper is followed by the + departure to the Garden of Olives.<a id="noteref_89" name= + "noteref_89" href="#note_89"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">89</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“There are good grounds for questioning the correctness + of the Greek reading, which in the Vulgate is translated <span class= + "tei tei-q">‘coena facta’</span>; for the <em class= + "tei tei-emph"><span style="font-style: italic">present</span></em> + participle (γινομένου) and not the past (γενομένου) is found in many + MSS. of the highest authority. Finally, it is obvious that, + considering the special signification of the Greek verb employed + (γίνομαι <span class="tei tei-hi"><span style="font-style: italic">to + be, to come into being</span></span>), even the <em class= + "tei tei-emph"><span style="font-style: italic">past</span></em> + participle by no means implies that the supper was then over, but + merely that it had commenced, and was then going on. The same + participle is used unquestionably in this sense in many passages of + the New Testament; as, for instance, in John xxi. 4: <span class= + "tei tei-q">‘When morning <em class="tei tei-emph"><span style= + "font-style: italic">was come</span></em>;’</span> in Mark vi. 2, + <span class="tei tei-q">‘<em class="tei tei-emph"><span style= + "font-style: italic">during</span></em> the Sabbath;’</span> Matt. + xxvi. 6, <span class="tei tei-q">‘Jesus <em class= + "tei tei-emph"><span style="font-style: italic">being</span></em> now + at Bethany,’</span> and in many other passages”</span> (Dr. Walsh, + <span class="tei tei-hi"><span style="font-style: italic">Harmony of + the Gospel Narratives</span></span>, note 19.) The meaning, then, is + that supper was proceeding.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">The devil having now put + into the heart of Judas Iscariot, the son of Simon, to betray + him.</span></span> This inhuman treachery was suggested by Satan, but + freely consented to by the wretched Apostle. The treachery of Judas + is here mentioned to throw into relief the loving mercy and + condescension of Jesus in washing even the traitor's + feet.</p><a name="XIII_3" id="XIII_3" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">3. Sciens quia omnia dedit ei Pater in + manus, et quia a Deo exivit, et ad Deum vadit.</td> + + <td class="tei tei-cell">3. Knowing that the Father had given + him all things into his hands, and that he came from God, and + goeth to God.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">3. While fully + conscious of His dignity, of His supreme dominion over all things, + and of the fact that He had come out from the bosom of God in the + incarnation, and would return thither by His resurrection and + ascension, He yet makes Himself as it were the servant of His + Apostles.</p><span class="tei tei-pb" id="page233">[pg + 233]</span><a name="Pg233" id="Pg233" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">4. Surgit a coena, et ponit vestimenta + sua: et cum accepisset linteum, praecinxit se.</td> + + <td class="tei tei-cell">4. He riseth from supper, and layeth + aside his garments, and having taken a towel, girded + himself.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">4. <span class= + "tei tei-hi"><span style="font-weight: 700">He riseth from + supper.</span></span> Hence it is clear that the supper had already + begun when the washing of the Apostles' feet took place. And for the + reasons given above on verse 2, as also because of verse 12 + (<span class="tei tei-q">“being sat down again”</span>) we hold that + it was <em class="tei tei-emph"><span style="font-style: italic">not + over</span></em>; so that we adhere to the traditional view that the + washing of the feet took place during the supper.<a id="noteref_90" + name="noteref_90" href="#note_90"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">90</span></span></a> + Commentators generally hold that the Paschal Supper on the present + occasion was followed by the ordinary supper or evening meal, and + this again by what we may call the Eucharistic Supper. It is + generally held that the washing of the feet took place immediately + after the Paschal Supper, or during the ordinary, and before the + Eucharistic Supper. At the Paschal Supper the company at the table + might not be less than ten nor more than twenty. In our Lord's time + those partaking of the supper reclined on couches, this being the + usage then, as standing had been originally. <span class= + "tei tei-q">“The rites of the supper were regulated according to the + succession of four, sometimes five, cups of red wine mixed with + water, which were placed before the head of the house or the most + eminent guest, who was called the celebrant, the president, or + <span class="tei tei-hi"><span style="font-style: italic">proclaimer + of the feast</span></span>.”</span><a id="noteref_91" name= + "noteref_91" href="#note_91"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">91</span></span></a> (See Dr. + Walsh, <span class="tei tei-hi"><span style= + "font-style: italic">Harmony of the Gospel Narratives</span></span>, + note 16.)</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Christ having + risen from the supper <span class="tei tei-hi"><span style= + "font-weight: 700">layeth aside his garments</span></span>. The + pallium or cloak, a square or oblong piece of cloth, which was thrown + loosely around the body outside the tunic, was probably what was laid + aside;<a id="noteref_92" name="noteref_92" href= + "#note_92"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">92</span></span></a> and thus + Jesus made Himself more like a servant, for servants were not + accustomed to wear the cloak. Then He took a towel, and girded + Himself therewith. <span class="tei tei-q">“Quid mirum,”</span> says + St. Augustine, si <span class="tei tei-q">“praecinxit se linteo qui + formam servi accipiens habitu inventus est ut homo?”</span> Note how + the Evangelist narrates every little circumstance connected with this + act of marvellous condescension.</p><span class="tei tei-pb" id= + "page234">[pg 234]</span><a name="Pg234" id="Pg234" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">5. Deinde mittit aquam in pelvim, et + coepit lavare pedes discipulorum, et extergere linteo quo erat + praecinctus.</td> + + <td class="tei tei-cell">5. After that, he putteth water into a + basin, and began to wash the feet of his disciples, and to wipe + them with the towel, wherewith he was girded.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">5. <span class= + "tei tei-hi"><span style="font-weight: 700">After that, he putteth + water into a basin.</span></span> In the Greek we have <em class= + "tei tei-emph"><span style="font-style: italic">the</span></em> basin + (τὸν νιπτῆρα), probably denoting a vessel ordinarily used for the + washing of feet, or that had been provided for the ceremony of the + washing of hands, which was portion of the ritual of the Paschal + Supper. We take it that the fourth and fifth verses describe in a + general way how our Lord set about washing the disciples' feet.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">6. Venit ergo ad Simonem Petrum. Et + dicet ei Petrus: Domine, tu mihi lavas pedes?</td> + + <td class="tei tei-cell">6. He cometh therefore to Simon Peter. + And Peter said to him: Lord, dost thou wash my feet?</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">6. Here the + Evangelist goes on to state in detail what happened when our Lord + presented Himself first of all before Peter. Thus we need not suppose + that our Lord had washed the feet of any other disciple before He + came to Peter. St. Peter almost always stands first among the + Apostles, and on the present occasion, the remonstrance would + naturally come from the first person at whose feet our Lord presented + Himself.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“There is nothing to support the old notion that the + action began with Judas. It is more natural to suppose that the Lord + began with St. Peter. In that case his refusal to accept the services + is more intelligible than it would be if others had already accepted + it”</span> (Westc. in <span class="tei tei-hi"><span style= + "font-style: italic">The Speaker's Commentary</span></span>).</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">Dost thou wash my + feet?</span></span> The position of the pronouns in the Greek brings + out sharply the contrast of the persons.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">7. Respondit Iesus, et dixit ei: Quod + ego facio, tu nescis modo, scies autem postea.</td> + + <td class="tei tei-cell">7. Jesus answered, and said to him: + What I do, thou knowest not now, but thou shalt know + hereafter.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">7. Peter, + bewildered by His Divine Master's condescension, is told that he + shall afterwards learn the moral significance of what Jesus was about + to do.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">8. Dicit ei Petrus: Non lavabis mihi + pedes in aeternum. Respondit ei Iesus: Si non lavero te, non + habebis partem mecum.</td> + + <td class="tei tei-cell">8. Peter said to him: Thou shalt never + wash my feet. Jesus answered him: If I wash thee not, thou + shalt have no part with me.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">8. Strong in + faith, and mindful of the dignity of his Master, with that + impetuosity which displayed itself on other <span class="tei tei-pb" + id="page235">[pg 235]</span><a name="Pg235" id="Pg235" class= + "tei tei-anchor"></a> occasions, Peter declares that he will never + consent to such an act of self-abasement on the part of his Lord. + Christ at once replies to him: <span class="tei tei-hi"><span style= + "font-weight: 700">If I wash thee not, thou shalt have no part with + me.</span></span> The meaning is, that if Peter refused obedience to + Christ's wish, now distinctly made known to him in these words, he + should be excluded from Christ's society here and hereafter. Complete + surrender of his will to Christ was a necessary condition of + discipleship.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The washing of the + feet here referred to is not a sacrament; the practice of the Church + makes this clear. Besides, it cannot be shown that grace was annexed + to it. No doubt, without it Peter was to have no part with Christ; + but this, we hold, would be the effect of disobedience, not the + result of wanting anything which the washing could bestow. In + reality, Peter was already in the state of grace, for in the tenth + verse Jesus tells the Apostles that they are <em class= + "tei tei-emph"><span style="font-style: italic">clean</span></em>; + and though He qualifies the statement by saying that all are not + clean, yet St. John explains this qualification in reference to Judas + only. Hence Peter was already in the state of grace, and there is + nothing in the text or context to show that he was to obtain grace if + his feet were washed, but only that he was to lose it if they were + not.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">9. Dicit ei Simon Petrus: Domine, non + tantum pedes meos, sed et manus, et caput.</td> + + <td class="tei tei-cell">9. Simon Peter saith to him: Lord, not + only my feet, but also my hands and my head.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">10. Dicit ei Iesus: Qui lotus est, non + indiget nisi ut pedes lavet, sed est mundus totus. Et vos mundi + estis, sed non omnes.</td> + + <td class="tei tei-cell">10. Jesus saith to him: He that is + washed, needeth not but to wash his feet, but is clean wholly. + And you are clean, but not all.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">10. <span class= + "tei tei-hi"><span style="font-weight: 700">Jesus saith to him: He + that is washed</span></span> (rather <em class= + "tei tei-emph"><span style="font-style: italic">bathed</span></em>), + <span class="tei tei-hi"><span style="font-weight: 700">needeth not + but to wash his feet, but is clean wholly</span></span>. Some ancient + authorities omit the words <span class="tei tei-q">“but”</span> and + <span class="tei tei-q">“his feet,”</span> and the meaning whether in + regard to body or soul is then clear and simple, namely, that he who + has bathed has no need to wash, but is already clean. However, the + words are much more probably genuine; and the difficulty they create + is doubtless the reason why they are wanting in some authorities. + Taking <span class="tei tei-pb" id="page236">[pg 236]</span><a name= + "Pg236" id="Pg236" class="tei tei-anchor"></a> them as genuine, then, + let us try to explain the verse. Some have understood our Lord to + speak only of a corporal washing, as if He merely meant that the + Apostles who had bathed, or at least washed their hands before this + Supper (see above on <a href="#II_6" class="tei tei-ref">ii. 6</a>), + now needed nothing except to have their feet washed. But the common + opinion of commentators understands our Lord to speak of a spiritual + washing, of which the washing of the feet was a symbol, and this view + we accept. For the closing words of the verse: <span class= + "tei tei-q">“And you are clean, but not all”</span> when taken + together with St. John's explanation in verse 11, leave no doubt that + our Lord speaks of spiritual cleanness, and therefore we may fairly + conclude that He speaks also of a spiritual washing. He was about to + wash their feet literally, 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 Eucharist. Such + preparation was not absolutely necessary in their case, for they were + already clean from mortal sin, but it was fitting and in some sense + required, in order that they might remove the dust of venial sin, + which was daily clinging to them in their contact with the world. It + is clearly implied that if they had not been clean, that is to say, + free from mortal sin, a more thorough cleansing would have + necessary.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The meaning, then, + seems <span class="tei tei-pb" id="page237">[pg 237]</span><a name= + "Pg237" id="Pg237" class="tei tei-anchor"></a> to be that one who has + bathed spiritually by having his soul cleansed from mortal sin, needs + afterwards, as a fitting preparation for the Blessed Eucharist, + merely that limited cleansing that was symbolized by the washing of + only the feet.</p><a name="XIII_11" id="XIII_11" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">11. Sciebat enim quisnam esset qui + traderet eum: propterea dixit: Non estis mundi omnes.</td> + + <td class="tei tei-cell">11. For he knew who he was that would + betray him; therefore he said: You are not all clean.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">12. Postquam ergo lavit pedes eorum, + et accepit vestimenta sua: cum recubuisset iterum, dixit eis: + Scitis quid fecerim vobis?</td> + + <td class="tei tei-cell">12. Then after he had washed their + feet, and taken his garments, being sat down again, he said to + them: Know you what I have done to you?</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">13. Vos vocatis me, Magister et + Domine: et benedicitis: sum etenim.</td> + + <td class="tei tei-cell">13. You call me Master, and Lord: and + you say well, for so I am.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">14. Si ergo ego lavi pedes vestros, + Dominus et Magister: et vos debetis alter alterius lavare + pedes.</td> + + <td class="tei tei-cell">14. If then I, being <span class= + "tei tei-hi"><span style= + "font-style: italic">your</span></span> Lord and Master, have + washed your feet; you also ought to wash one another's + feet.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">15. Exemplum enim dedi vobis, ut + quemadmodum ego feci vobis, ita et vos faciatis.</td> + + <td class="tei tei-cell">15. For I have given you an example, + that as I have done to you, so you do also.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">16. Amen, amen dico vobis: Non est + servus maior domino suo: neque apostolus maior est eo qui misit + illum.</td> + + <td class="tei tei-cell">16. Amen, amen, I say to you: The + servant is not greater than his lord: neither is the apostle + greater than he that sent him.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">12-16. Having + concluded the washing of the feet, and <em class= + "tei tei-emph"><span style="font-style: italic">again + reclined</span></em>, Jesus points out to the Apostles the moral + significance of what He had done. If He, whom they rightly called + Lord and Master condescended to wash their feet, how much more ought + they to wash the feet of one another, and perform towards one another + similar acts of humility and mutual charity? It was that they might + reflect in their own lives this spirit of humility and charity that + He had set them the example; and though such humble offices of + charity might at first sight seem unworthy of them, or beneath them, + yet a servant is not greater than his master; and whither Christ had + stooped they too should be prepared to stoop.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">17. Si haec scitis, beati eritis si + feceritis ea.</td> + + <td class="tei tei-cell">17. If you know these things, you + shall be blessed if you do them.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">17. In this verse, + He promises them happiness here and hereafter, if they continue to + fulfil towards one another such offices of humility and mutual + charity.</p><a name="XIII_18" id="XIII_18" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">18. Non de omnibus vobis dico: ego + scio quos elegerim: sed ut adimpleatur scriptura: Qui manducat + mecum panem, levabit contra me calcaneum suum.</td> + + <td class="tei tei-cell">18. I speak not of you all: I know + whom I have chosen: but that the scripture may be fulfilled, + <span class="tei tei-hi"><span style="font-style: italic">He + that eateth bread with me, shall lift up his heel against + me</span></span>.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">18. Christ does + not here qualify the promise made in verse 17, for that promise was + conditional, and as such is universally true. But taking occasion + from the word <span class="tei tei-q">“blessed,”</span> which He had + used, He proceeds to say that not all of them are, or shall be, + blessed.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">I know whom I have</span> + <span class="tei tei-pb" id="page238">[pg 238]</span><a name="Pg238" + id="Pg238" class="tei tei-anchor"></a><span style= + "font-weight: 700">chosen.</span></span> SS. Aug. and Bede understand + Christ to speak of the choice or election by which He had predestined + some to <em class="tei tei-emph"><span style= + "font-style: italic">glory</span></em>; and as Judas was not + predestined, therefore Christ had not intended to speak of + blessedness in connection with him. But since, in other parts of + Scripture, Christ never attributes the act of predestinating to + Himself, but only to the Father, hence we prefer, with Tol., Mald., A + Lap., to understand here not of election to glory, but of the call to + the Apostleship; and the sense is: I know what sort are the twelve + whom I have chosen to be Apostles, and that one of them is not + blessed, and never shall be. <span class="tei tei-hi"><span style= + "font-weight: 700">But that the Scripture may be + fulfilled.</span></span> The sense is: but though I know and knew how + unworthy one of you is, still I called him to the Apostleship, that + the Scripture might be fulfilled which foretold his ingratitude and + guilt. That the prediction of the treachery of Judas did not deprive + him of his liberty, nor extenuate his guilt, see above on <a href= + "#XII_37" class="tei tei-ref">xii. 38</a>. The Scripture quoted is + from Psalm xl. 10, where David complains of the ingratitude of some + person whom he had treated as his familiar friend. David and his + false friend were types of Christ and Judas; and, as we learn from + the present passage of St. John, the mystical sense of David's words + had reference to the betrayal of Christ by Judas. In the quotation, + the words <span class="tei tei-hi"><span style= + "font-weight: 700">shall lift</span></span> (or rather <span class= + "tei tei-q">“has lifted,”</span> for <span lang="la" class= + "tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">levabit</span></span> ought to be <span lang= + "la" class="tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">levavit</span></span>) <span class= + "tei tei-hi"><span style="font-weight: 700">up his heel against + me</span></span>, are to be taken metaphorically. The meaning + probably is that the ingratitude of Judas is like that of the beast + which kicks him who feeds it and treats it kindly.</p><a name= + "XIII_19" id="XIII_19" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">19. Amodo dico vobis, priusquam fiat: + ut cum factum fuerit, credatis quia ego sum.</td> + + <td class="tei tei-cell">19. At present I tell you, before it + come to pass: that when it shall come to pass, you may believe + that I am he.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">19. Christ tells + them that He now makes known to them the treachery of one of them, in + order that when it shall have come to pass, they may remember that He + had foreknowledge of it, and may believe Him to be God.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">20. Amen, amen dico vobis: qui accipit + si quem misero, me accipit: qui autem me accipit, accipit eum + qui me misit.</td> + + <td class="tei tei-cell">20. Amen, amen, I say to you, he that + receiveth whomsoever I send, receiveth me: and he that + receiveth me, receiveth him that sent me.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">20. Some hold that + this verse has no connection with the context here; and that the + words of Christ with which it was connected are omitted by + <span class="tei tei-pb" id="page239">[pg 239]</span><a name="Pg239" + id="Pg239" class="tei tei-anchor"></a> our Evangelist. Others connect + in various ways. With Beelen, we prefer to connect as follows. In + verses 15-17, Christ had exhorted the Apostles to share in His + humiliations; then, in verses 18 and 19 he digressed, to speak of the + treachery of Judas; and now after the digression He tells them, for + their consolation, that they shall be sharers in His honour.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Some harmonists + place the institution of the Blessed Eucharist immediately after the + words recorded in verse 20; others, after verse 22; and others, at + other points in the narrative.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">21. Cum haec dixisset Iesus, turbatus + est spiritu: et protestatus est, et dixit: Amen, amen dico + vobis: quia unus ex vobis tradet me.</td> + + <td class="tei tei-cell">21. When Jesus had said these things, + he was troubled in spirit: and he testified, and said: Amen, + amen, I say to you, one of you shall betray me.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">21. <span class= + "tei tei-hi"><span style="font-weight: 700">He was troubled in + spirit.</span></span> As we said above on <a href="#XI_23" class= + "tei tei-ref">xi. 23</a>, this perturbation of soul was freely + permitted by Christ. The disclosure of the traitor had been begun + earlier in the night. It is recorded more or less fully by the four + Evangelists, but in such a manner as to render it extremely probable + that Christ returned to the subject several times during the night. + St. Matthew (xxvi. 21, and foll.) and St. Mark (xiv. 18, and + following) record the allusion to the traitor, immediately before the + institution of the Blessed Eucharist. St. Luke, on the other hand, + records it immediately after the same event: <span class= + "tei tei-q">“This is the chalice, the New Testament, in my blood, + which shall be shed for you. But yet behold, the hand of him that + betrayeth me is with me on the table”</span> (Luke xxii. 20, 21). St. + John does not refer, at least explicitly, to the institution of the + Blessed Eucharist; but in his narrative the treachery of Judas is at + first insinuated during the washing of the feet (verse 10); again + alluded to in verse 18; and, finally, clearly foretold in verse 26. + We can best reconcile all the Evangelists by holding that, in the + hope of deterring Judas from his awful purpose, our Lord returned + several times to the same subject: first, during the washing of the + feet, as in St. John; then before the institution of the Blessed + Eucharist, as in SS. Matthew and Mark; then, immediately after the + institution, as in St. Luke; and finally, when the dipped bread was + handed to the traitor, and he left the room, as in St. John.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“No doubt it would be difficult to admit this supposition + if the words in question (the words of the Synoptic Evangelists) + contained, as seems generally to be taken for granted, a distinct + identification of the traitor. For it could hardly be supposed that + Judas, if thus pointed out, could have retained his place at the + supper <span class="tei tei-pb" id="page240">[pg 240]</span><a name= + "Pg240" id="Pg240" class="tei tei-anchor"></a> table, among the + Apostles. But, in reality, there is no reason to regard the + expressions recorded by St. Matthew and St. Mark—and the same may be + said of that recorded by St. Luke—as thus distinctly identifying the + one who was to betray our Lord.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“We may, indeed, regard them as conveying an intimation + to <em class="tei tei-emph"><span style="font-style: italic">Judas + himself</span></em>, if, as may be supposed, at the time they were + uttered, or shortly before it, his hand had been upon the table, or + if he had helped himself to some meat from the same dish as our Lord, + and those others who sat in immediate proximity to Him. Or we may + even suppose that those expressions, or at least some of them, were + <em class="tei tei-emph"><span style="font-style: italic">altogether + indefinite</span></em>, so as to convey only the sad intelligence + that it was one of His chosen Twelve who was about to betray Him; + just as the words, <span class="tei tei-q">‘<em class= + "tei tei-emph"><span style="font-style: italic">Unus + vestrum</span></em> me traditurus est,’</span> of St. Matthew (xxvi. + 21), or the <span class="tei tei-q">‘<em class= + "tei tei-emph"><span style="font-style: italic">Unus ex + vobis</span></em> tradet me, qui manducat mecum’</span> of St. Mark + (xiv. 18), or the prophetic words of the Psalmist (Ps. xl. 10) quoted + by our Lord, as recorded by St. John (xiii. 18), <span class= + "tei tei-q">‘<em class="tei tei-emph"><span style= + "font-style: italic">Qui manducat mecum panem</span></em>, levabit + contra me calcaneum suum.’</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“But there appears no sufficient reason for supposing + that any of the expressions hitherto quoted was calculated, or was + intended, to identify the traitor, at least <em class= + "tei tei-emph"><span style="font-style: italic">in the eyes of his + fellow-Apostles</span></em>.<a id="noteref_93" name="noteref_93" + href="#note_93"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">93</span></span></a> Thus, + then, there is no difficulty in supposing that they may have been + spoken by our Lord at even an early period of the supper.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“The incident recorded by St. John (xiii. 21, 30) is of + an essentially different character. There our Lord, after announcing + in general terms, <span class="tei tei-q">‘Unus ex vobis tradet + me,’</span> is appealed to by St. John, at the instance of St. Peter, + to declare who the traitor may be. The request of the beloved + disciple is promptly met by the response, <span class= + "tei tei-q">‘Ille est, cui ego intinctum panem porrexero;’</span> and + the traitor is immediately pointed out by the signal thus selected by + our Lord: <span class="tei tei-q">‘Et <span class="tei tei-pb" id= + "page241">[pg 241]</span><a name="Pg241" id="Pg241" class= + "tei tei-anchor"></a> quum intinxisset panem, dedit Judae Simonis + Iscariotae.’</span> ”</span><a id="noteref_94" name="noteref_94" + href="#note_94"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">94</span></span></a></p><a name="XIII_22" + id="XIII_22" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">22. Aspiciebant ergo ad invicem + discipuli, haesitantes de quo diceret.</td> + + <td class="tei tei-cell">22. The disciples therefore looked one + upon another, doubting of whom he spoke.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">22. <span class= + "tei tei-hi"><span style="font-weight: 700">The disciples therefore + looked</span></span> (rather, <em class="tei tei-emph"><span style= + "font-style: italic">were looking</span></em>, as in the original and + Vulgate) <span class="tei tei-hi"><span style="font-weight: 700">one + upon another, doubting of whom he spoke</span></span>. The words + vividly recall the actual scene. Strange as the prediction was, no + one doubted its fulfilment; they merely doubted of whom He spoke. We + say of <em class="tei tei-emph"><span style= + "font-style: italic">whom</span></em> He spoke, for though the + original might mean, of <em class="tei tei-emph"><span style= + "font-style: italic">what</span></em> He spoke, Peter's question + immediately afterwards: <span class="tei tei-q">“Who is it of whom he + speaketh?”</span> (v. 24), shows that their doubt regarded merely + which of them was to betray Him. Earlier in the night, when He first + referred to the betrayal, they may perhaps have doubted even + <em class="tei tei-emph"><span style= + "font-style: italic">what</span></em> He meant; but that stage was + now passed, and the only doubt remaining was as to which of their + number was to play the part of traitor.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">23. Erat ergo recumbens unus ex + discipulis eius in sinu Iesu, quem diligebat Iesus.</td> + + <td class="tei tei-cell">23. Now there was leaning on Jesus' + bosom one of his disciples whom Jesus loved.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">23. <span class= + "tei tei-hi"><span style="font-weight: 700">Now there was leaning on + Jesus' bosom.</span></span> Rather: <span class="tei tei-q">“Now + there was reclining at the table <em class= + "tei tei-emph"><span style="font-style: italic">in</span></em> + (ἀνακείμενος ... ἐν) Jesus' bosom.”</span> Instead of sitting at + table, as we do now, the Jews of our Lord's time, and for some time + before and after, reclined. The guests lay resting on their left arm, + stretched obliquely, their feet being behind them, instead of under + the table, as with us. In this way a guest was reclining close to the + bosom of the guest behind him, and such was the position that St. + John occupied in reference to Christ on this occasion. When three + reclined on the same couch, the centre was the place of honour.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">One of his disciples whom + Jesus loved.</span></span> This, according to all antiquity, was our + Evangelist himself. The title, which occurs here for the first time, + is perhaps suggested by the recollection of the privileged position + he occupied at the Last Supper. It occurs again, <a href="#XIX_26" + class="tei tei-ref">xix. 26</a>; xxi. <a href="#XXI_7" class= + "tei tei-ref">7</a>, <a href="#XXI_20" class="tei tei-ref">20</a>. + Comp. also <a href="#XX_2" class="tei tei-ref">xx. 2</a>.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">24. Innuit ergo huic Simon Petrus, et + dixit ei: Quis est, de quo dicit?</td> + + <td class="tei tei-cell">24. Simon Peter therefore beckoned to + him, and said to him: Who is it of whom he speaketh?</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">24. The + best-supported Greek reading agrees substantially with the Vulgate: + <span class="tei tei-q">“Simon Peter therefore beckoneth to him, and + saith unto him, Tell who it is of <span class="tei tei-pb" id= + "page242">[pg 242]</span><a name="Pg242" id="Pg242" class= + "tei tei-anchor"></a> whom he speaketh.”</span> According to this + reading, St. John was not asked to inquire of Jesus who the traitor + was, but St. Peter takes for granted that St. John had already + learned from Jesus, and simply asks the beloved disciple to make it + known to them all. In the other and less probable reading, St. John + is asked <em class="tei tei-emph"><span style="font-style: italic">to + inquire</span></em> (πυθέσθαι) who the traitor is. It might seem more + in accordance with St. Peter's character, that he should directly ask + our Lord to point out the traitor, but it is possible that Christ's + threat, recorded in verse 8, may have made him less confident than + usual.</p><a name="XIII_25" id="XIII_25" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">25. Itaque cum recubuisset ille supra + pectus Iesu, dicit ei: Domine quis est!</td> + + <td class="tei tei-cell">25. He therefore leaning on the breast + of Jesus saith to him: Lord, who is it?</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">25. If St. Peter + supposed that St. John already knew who the traitor was, he was + mistaken, as we see by this verse.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">He therefore leaning + on.</span></span> The best-supported Greek reading would be rendered + thus: <span class="tei tei-hi"><span style="font-style: italic">He + leaning back, as he was, on</span></span> &c. (ἀναπεσὼν ἐκεῖνος + οὕτως ἐπί).</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">From his reclining + position, St. John had merely to lean a little farther back in order + to rest his head on His Divine Master's breast. Thus <span class= + "tei tei-q">“as he was,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">i.e.</span></span>, without changing his + position at table, by merely leaning back, he was not only close to + the <em class="tei tei-emph"><span style= + "font-style: italic">bosom</span></em> of Jesus, but was on His + breast, and could whisper his question. All the fathers speak of the + privilege conferred upon St. John on this occasion in his being + admitted to such familiarity with his Divine Master.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">26. Respondit Iesus: Ille est cui ego + intinctum panem porrexero. Et cum intinxisset panem, dedit + Iudae Simonis Iscariotae.</td> + + <td class="tei tei-cell">26. Jesus answered: He it is to whom I + shall reach bread dipped. And when he had dipped the bread, he + gave it to Judas Iscariot, <span class= + "tei tei-hi"><span style="font-style: italic">the + son</span></span> of Simon.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">26. If we suppose + the bread which was handed to Judas to have been dipped in the + Charoseth (חרוסת) a kind of sauce used at the Paschal Supper, then + the meats of the Paschal Supper must have been still upon the table. + This there is no difficulty in admitting, even if the ordinary + supper, following upon the Paschal Supper, had already been partaken + of.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">27. Et post buccellam, introivit in + eim Satanas. Et dixit ei Iesus; Quod facis, fac citius.</td> + + <td class="tei tei-cell">27. And after the morsel, Satan + entered into him. And Jesus said to him: That which thou dost, + do quickly.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">27. After the + morsel had been given to Judas, <span class="tei tei-q">“Satan + <span class="tei tei-pb" id="page243">[pg 243]</span><a name="Pg243" + id="Pg243" class="tei tei-anchor"></a> entered into him;”</span> that + is to say, Judas now revealed as a traitor, at least to St. John, + became still more confirmed in his evil purpose. The words are + generally understood not as implying corporal possession of Judas by + the devil, but as signifying that the devil now gained full control + over him in reference to the crime contemplated. <span class= + "tei tei-hi"><span style="font-weight: 700">And Jesus said to him: + That which thou dost, do quickly</span></span>, again intimating that + He knew the traitor's thoughts, and at the same time manifesting His + own readiness to suffer. These words of our Lord do not contain a + command or permission to Judas to commit the crime: but, taking for + granted the traitor's fixed determination <span class= + "tei tei-q">“That which thou dost,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">i.e.</span></span>, + hast determined to do, they show Christ's readiness and eagerness to + begin to drink of the chalice that awaited Him.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">28. Hoc autem nemo scivit + discumbentium ad quid dixerit ei.</td> + + <td class="tei tei-cell">28. Now no man at the table knew to + what purpose he said this unto him.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">28. The disciples, + even St. John, knew not to what purpose Christ had told Judas to do + quickly what he was determined to do. Though St. John, at least, had + learned immediately before that Judas was to betray our Lord, still + he probably did not expect that the betrayal would follow so rapidly + upon the disclosure of the traitor.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">29. Quidam enim putabant, quia loculos + habebat Judas, quod dixisset ei Iesus: Eme ea quae opus sunt + nobis ad diem festum: aut egenis ut aliquid daret.</td> + + <td class="tei tei-cell">29. For some thought, because Judas + had the purse, that Jesus had said to him: Buy those things + which we have need of for the festival day: or that he should + give something to the poor.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">29. <span class= + "tei tei-hi"><span style="font-weight: 700">For some thought ... for + the festival day</span></span>. This conjecture of the Apostles is + adduced by some writers as a proof that the supper mentioned by St. + John in this thirteenth chapter is not the Paschal Supper; or, if the + Paschal Supper, that it was not celebrated on the night of the 14th + of Nisan. They argue—(<span class="tei tei-hi"><span style= + "font-style: italic">a</span></span>) that on the night of the 14th + of Nisan it would not have been lawful to buy or sell; and, + therefore, the Apostles would not have conjectured as on this + occasion they did; and (<span class="tei tei-hi"><span style= + "font-style: italic">b</span></span>) that on the night of the 14th + of Nisan <span class="tei tei-pb" id="page244">[pg + 244]</span><a name="Pg244" id="Pg244" class="tei tei-anchor"></a> the + Feast would already have begun, and the Apostles would not have + conjectured that Judas was about to buy necessaries in preparation + for the Feast.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But to + (<span class="tei tei-hi"><span style= + "font-style: italic">a</span></span>) we reply that the buying and + selling of articles of food was not forbidden during the Pasch (Exod. + xii. 16), and certainly was not forbidden on a festival that fell, as + in this case, on a Friday, the day before the Sabbath. To + (<span class="tei tei-hi"><span style= + "font-style: italic">b</span></span>) we answer that though the + festival time had begun, yet it lasted seven days; 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 come. <span class= + "tei tei-hi"><span style="font-weight: 700">To the + poor.</span></span> From this conjecture, and from xii. 5, we may + conclude that our Lord and the Apostles were in the habit of giving + alms to the poor.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">30. Cum ergo accepisset ille + buccellam, exivit continuo. Erat autem nox.</td> + + <td class="tei tei-cell">30. He therefore having received the + morsel, went out immediately. And it was night.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">30. When Judas + found himself revealed as the traitor, he immediately left the + supper-room. The Evangelist adds: <span class= + "tei tei-hi"><span style="font-weight: 700">And it was + night</span></span>, no doubt in order to give completeness to the + history, but possibly also to mark the contrast of the light Judas + left behind him with the outer darkness into which he went forth. + <span class="tei tei-q">“Erat autem nox,”</span> says St. Aug., + <span class="tei tei-q">“Et ipse qui exivit erat nox.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Let us here pause + for a moment in the narrative of St. John to inquire whether the + Blessed Eucharist was instituted before the departure of Judas; + whether, therefore, he sacrilegiously received the Blessed Eucharist + and was ordained priest at the Last Supper. The great majority of the + fathers answer in the affirmative. This view seems to us extremely + probable. For the Synoptic Evangelists all take care to tell us that + Jesus sat down with the Twelve; and then a few verses afterwards, + without any indication of a change in the company, without the + slightest hint that anyone had departed, they proceed: <span class= + "tei tei-q">“And whilst they were at supper, Jesus took bread, and + blessed, and broke, and gave to His disciples, and said: Take ye, and + eat; this is My body”</span> (Matt. xxvi. 26). Compare St. Mark and + St. Luke. Hence, although they must have had the treachery of Judas + before their minds while writing, yet they say not a word about his + departure, as it might naturally be expected they would, if he had + actually departed. Nay, St. Luke's version of our Lord's words + clearly implies that Judas was present at the institution of the + Blessed Eucharist; for in St. Luke our Lord seems to contrast His own + love in instituting the Blessed <span class="tei tei-pb" id= + "page245">[pg 245]</span><a name="Pg245" id="Pg245" class= + "tei tei-anchor"></a> Eucharist with the treachery of <em class= + "tei tei-emph"><span style="font-style: italic">one who was + present</span></em>. <span class="tei tei-q">“This is the chalice, + the New Testament in My blood, which shall be shed for you. + <span class="tei tei-hi"><span style="font-style: italic">But + yet</span></span> behold, the hand of him that betrayeth Me is with + Me on the table”</span> (Luke xxii. 20, 21). Therefore, according to + St. Luke, Judas was still at the table after the institution; and St. + Mark states that all present drank of the chalice: <span class= + "tei tei-q">“And they all drank of it”</span> (xiv. 23).</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It seems to us, + then, much more probable that Judas received the Blessed Eucharist, + and was ordained priest at the Last Supper. Many, however, hold the + opposite view; among others, St. Hilary, Innocent III., Salmeron, B. + Lamy, Corluy, Langen, and Cornely. The latter says that he agrees in + this <span class="tei tei-q">“Cum plerisque modernis”</span> (Corn., + iii., p. 298, note). Their principal arguments are: (1) That St. + Matthew, who was present at the Last Supper, records the disclosure + of the traitor <em class="tei tei-emph"><span style= + "font-style: italic">before</span></em> the institution of the + Eucharist, while we know from St. John (verse 30) that Judas departed + when he was disclosed: therefore he departed before the institution + of the Eucharist. But this argument loses its force, if we hold as + above, that Christ referred on several occasions during the night to + the treachery of Judas, and <em class="tei tei-emph"><span style= + "font-style: italic">only on the last occasion</span></em> definitely + disclosed who the traitor was.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(2) They say, that + surely our Lord did not allow Judas to make a sacrilegious Communion + and receive Holy Orders, when He could so easily have prevented it. + But we may reply that Christ referred several times to the betrayal, + in order to recall Judas to a better sense; failing in this, He left + him free, just as He leaves unworthy communicants or bad priests free + now.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We believe, then, + that modern commentators have no solid reason for departing from what + was undeniably the common view in the early Church, that Judas at the + Last Supper did receive Holy Communion and was ordained priest.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">31. Cum ergo exisset, dixit Iesus: + Nunc clarificatus est Filius hominis: et Deus clarificatus est + in eo.</td> + + <td class="tei tei-cell">31. When he therefore was gone out, + Jesus said: Now is the son of man glorified, and God is + glorified in him.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">31. With this + verse our Lord's last discourses begin. They are divided into two + portions by the change of place at the close of chapter xiv., the + first portion containing what was spoken in the Supper Room (xiii. + 31-xiv. 31); the second, what was spoken just outside the Supper Room + or along the way to Gethsemane or at some point on the way (xv., + xvi.). In the first portion the leading ideas are that He + <span class="tei tei-pb" id="page246">[pg 246]</span><a name="Pg246" + id="Pg246" class="tei tei-anchor"></a> and the Apostles are to be + separated because He is about to ascend to the glory of the Father; + still, that notwithstanding the separation, they shall not be + orphans, but He and they shall be united.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">When he therefore was + gone out Jesus said.</span></span> The departure of Judas marked the + beginning of the end, and Jesus at once turned to the eleven with + words that prove His knowledge of what was about to happen, and His + acceptance of the issue of the traitor's work.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">Now is the son of man + glorified.</span></span> Judas had finally decided to betray Him, and + He Himself had fully accepted what was to follow, so that His death, + now so certain and so near, might be spoken of as already past: + <span class="tei tei-q">“is ... glorified.”</span> For their + consolation and encouragement He refers to His death as a + glorification, as indeed it was, being a triumph over Satan and sin, + and the prelude to victory over death itself.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">And God is glorified in + him.</span></span> God's rigorous justice and boundless love for men + were manifested by His sending His Divine Son to die for them, and + hence God was glorified in the death of Christ. See Rom. iii. 25, 26; + v. 8, 9.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">32. Si Deus clarificatus est in eo, et + Deus clarificabit eum in semetipso: et continuo clarificabit + eum.</td> + + <td class="tei tei-cell">32. If God be glorified in him, God + also will glorify him in himself: and immediately will he + glorify him.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">32. Many + authorities omit the words: <span class="tei tei-q">“If God be + glorified in him.”</span> <span class="tei tei-hi"><span style= + "font-weight: 700">In himself.</span></span> The meaning seems to be: + <em class="tei tei-emph"><span style= + "font-style: italic">with</span></em> Himself, as in xvii. 5: + <span class="tei tei-q">“And now glorify thou me, O Father, with + thyself.”</span> <span class="tei tei-hi"><span style= + "font-weight: 700">Immediately</span></span>, we refer to the time of + the crucifixion.</p><a name="XIII_33" id="XIII_33" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">33. Filioli, adhuc modicum vobiscum + sum quaeretis me: et sicut dixi Iudaeis: Quo ego vado, vos non + potestis venire: et vobis dico modo.</td> + + <td class="tei tei-cell">33. Little children, yet a little + while I am with you. You shall seek me, and as I said to the + Jews: Whither I go, you cannot come: so I say to you now.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">33. The + glorification of Christ implied His departure from the Apostles, and + the time was now come for making known to them the separation. At + present they, any more than His enemies, could not follow Him, and + what He had before declared to His enemies (vii. <a href="#VII_33" + class="tei tei-ref">33</a>, <a href="#VII_34" class= + "tei tei-ref">34</a>), He now declares to His dearest friends. Yet, + though the substance of the declaration is in both cases the same, + Christ's purpose in making it was very different. 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 separation, while in + the present case the <span class="tei tei-pb" id="page247">[pg + 247]</span><a name="Pg247" id="Pg247" class="tei tei-anchor"></a> + motive seems rather to be to forearm the Apostles by forewarning them + and putting before them various motives of consolation.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The term (τεκνία) + occurs only here in the Gospels, but is found six (or seven) times in + St. John's First Epistle. The diminutive form is expressive of tender + affection, and perhaps of anxiety for those who were still + immature.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">Little children you shall + seek me</span></span>, &c. See above on <a href="#VII_34" class= + "tei tei-ref">vii. 34</a>. The declaration is somewhat different in + form on this second occasion. The words: <span class="tei tei-q">“and + shall not find me”</span> (<a href="#VII_34" class="tei tei-ref">vii. + 34</a>) are omitted, and instead of: <span class="tei tei-q">“where I + am”</span> the present text has: <span class="tei tei-q">“whither I + go.”</span> As we have said, the leading idea in both cases is of + separation, but since that separation was to be followed in the case + of the Apostles by spiritual union (xiv. 18, 23), hence He now omits + the words: <span class="tei tei-q">“and shall not find me;”</span> + though in the sense of not finding Him any longer visibly present + among them, the words were true even in reference to the + Apostles.</p><a name="XIII_34" id="XIII_34" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">34. Mandatum novum do vobis: ut + diligatis invicem, sicut dilexi vos, ut et vos diligatis + invicem.</td> + + <td class="tei tei-cell">34. A new commandment I give unto you: + That you love one another, as I have loved you, that you also + love one another.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">34. Christ calls + this commandment a new one, because though love of the neighbour had + been commanded in the Law (Lev. xix. 18), yet love modelled on the + love of Christ as its exemplar, Christian love, had never been + commanded before. The words: <span class="tei tei-hi"><span style= + "font-weight: 700">As I have loved you</span></span>, imply that we + should love our neighbour with the same kind of love, and from the + same motive, as Christ loves us; but not, of course, in the same + measure, for of this we are incapable.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">35. In hoc cognoscent omnes quia + discipuli mei estis, si dilectionem habueritis ad invicem.</td> + + <td class="tei tei-cell">35. By this shall all men know that + you are my disciples, if you have love one for another.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">35. This mutual + love was to be a distinctive mark of Christ's perfect disciples. And + so, in fact, it was in the early Church, for Tertullian tells us that + the Pagans used to say: <span class="tei tei-q">“See how these + Christians love one another”</span>!... <span class="tei tei-q">“and + how they are ready to die for one another”</span>! (Apol. + 39).</p><a name="XIII_36" id="XIII_36" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">36. Dicit et Simon Petrus: Domine, quo + vadis? Respondit Iesus: Quo ego vado, non potes me modo sequi: + sequeris autem postea.</td> + + <td class="tei tei-cell">36. Simon Peter saith to him: Lord + whither goest thou? Jesus answered: Whither I go, thou canst + not follow me now, but thou shalt follow hereafter.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">36. St. Peter, all + absorbed in Christ's words, (verse 33), which signified that he was + to be separated from his Divine Master, asks: <span class= + "tei tei-hi"><span style="font-weight: 700">Lord, whither</span> + <span class="tei tei-pb" id="page248">[pg 248]</span><a name="Pg248" + id="Pg248" class="tei tei-anchor"></a><span style= + "font-weight: 700">goest thou?</span></span> Christ's reply means + that He was going to His Father, whither Peter should one day follow, + though he could not follow then. <span class= + "tei tei-hi"><span style="font-weight: 700">Thou shalt follow + hereafter.</span></span> These words implied Peter's final + perseverance and salvation.</p><a name="XIII_37" id="XIII_37" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">37. Dicit ei Petrus: Quare non possum + te sequi modo? animam meam pro te ponam.</td> + + <td class="tei tei-cell">37. Peter saith to him: Why cannot I + follow thee now? I will lay down my life for thee.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">37. St. Peter, not + understanding Christ's reply, and thinking that He meant to go to + some place of danger, testifies his readiness to die for Christ, and + hence, he implies, to follow Him anywhere.</p><a name="XIII_38" id= + "XIII_38" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">38. Respondit ei Iesus: Animam tuam + pro me pones? Amen, amen dico tibi: non cantabit gallus, donec + ter me neges.</td> + + <td class="tei tei-cell">38. Jesus answered him: Wilt thou lay + down thy life for me? Amen, amen, I say to thee, the cock shall + not crow, till thou deny me thrice.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">38. Christ + replies, rebuking Peter's boastful confidence, and declaring that so + far was Peter from being ready at that time to die for Him, that + before cockcrow he would deny Him thrice.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We believe that + our Lord <em class="tei tei-emph"><span style= + "font-style: italic">twice</span></em> on this night predicted the + denials by Peter: once in the supper-room, as recorded by St. John + here, and by St. Luke (xxii. 34), and again on the way to Gethsemane, + as recorded by St. Matt. (xxvi. 30-34), and St. Mark (xiv. 26-30). By + the latter Evangelists the prophecy of Peter's denial is distinctly + placed on the way to Gethsemane, and connected with the prophecy of + the general desertion of the Apostles. This latter prophecy, it may + well be, called forth from Peter a second expression of his fearless + attachment to his Master, and this was followed in turn by a second + reference to Peter's denials.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">While the other + three Evangelists represent our Lord as saying that the three denials + by Peter should take place before the cock would crow, St. Mark, who + was a disciple of St. Peter, records the prediction more minutely, + and represents our Lord as saying: <span class="tei tei-q">“Before + the cock crow <em class="tei tei-emph"><span style= + "font-style: italic">twice</span></em>, thou shalt deny me + thrice”</span> (Mark xiv. 30). There is, however, no contradiction + between St. Mark and the others, even if all refer to the same + prediction; for the <em class="tei tei-emph"><span style= + "font-style: italic">second</span></em> crowing of the cock, before + which, according to St. Mark, the three denials were to take place, + is that which is meant by the other Evangelists, and which was + universally known as <span class="tei tei-q">“<em class= + "tei tei-emph"><span style="font-style: italic">the</span></em> + cockcrowing.”</span> 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 night, we have clear evidence in the + Gospels. <span class="tei tei-pb" id="page249">[pg + 249]</span><a name="Pg249" id="Pg249" class="tei tei-anchor"></a> + Thus, in St. Mark (xiii. 35), our Lord says: <span class= + "tei tei-q">“Watch ye therefore (for you know not when the lord of + the house cometh; at even, or at midnight, <em class= + "tei tei-emph"><span style="font-style: italic">or at the + cockcrowing</span></em>, or in the morning).”</span> Thus, then, + although the cock crew after Peter's <em class= + "tei tei-emph"><span style="font-style: italic">first</span></em> + denial, as St. Mark records (Mark xiv. 68), still the time generally + known as cockcrow—about 3 a.m.—was that meant when the word was used, + as it is in our Lord's prediction in SS. Matt., Luke, and John, + without any special indication that the first crowing of the cock was + the one intended. Hence, the <em class="tei tei-emph"><span style= + "font-style: italic">second</span></em> crowing of the cock referred + to by St. Mark was <em class="tei tei-emph"><span style= + "font-style: italic">the</span></em> cock-crowing mentioned by the + other three Evangelists.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Before quitting + this chapter, it may be well, for clearness sake, to repeat here what + we consider to be the most probable order of events at the Last + Supper.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(1) There was the + Paschal Supper.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(2) During the + Paschal Supper, or at its close (but certainly before the ordinary + supper was over: see above on verse 2), the washing of the feet, + accompanied by the first allusion to the traitor (John xiii. 10).</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(3) The ordinary + supper, during which</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(4) Another + reference to the traitor (Matt. xxvi. 21 <span class= + "tei tei-hi"><span style="font-style: italic">ff.</span></span>; and + Mark xiv. 18 <span class="tei tei-hi"><span style= + "font-style: italic">ff.</span></span>).</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(5) The + Eucharistic Supper.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(6) A third + reference to the traitor (Luke xxii. 21).</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(7) The strife + among the Apostles as to which of them was the greatest, occasioned, + perhaps, by the anxiety of each to shift from himself the charge of + treachery.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(8) The question + of St. John (John xiii. 25), and the final disclosure of the traitor, + who quits the supper room.</p> + </div><span class="tei tei-pb" id="page250">[pg 250]</span><a name= + "Pg250" id="Pg250" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"> + <a name="toc63" id="toc63"></a> <a name="pdf64" id="pdf64"></a> + + <h1 class="tei tei-head" style= + "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"> + <span style="font-size: 173%">Chapter XIV.</span></h1> + + <div class="block tei tei-quote" style= + "margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">1-4.</span> <span class="tei tei-hi"><span style= + "font-size: 90%; font-weight: 700">Christ bids the Apostles not to be + troubled in heart, and puts before them three motives of + consolation.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">5-7.</span> <span class="tei tei-hi"><span style= + "font-size: 90%; font-weight: 700">Interrupted by Thomas He + declares Himself to be</span></span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-style: italic">the + way</span></span><span style="font-size: 90%">,</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">and His + Father</span></span> <span class="tei tei-hi"><span style= + "font-size: 90%; font-style: italic">the term</span></span> + <span class="tei tei-hi"><span style= + "font-size: 90%; font-weight: 700">whither He + goeth</span></span><span style="font-size: 90%">.</span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">8-12</span><span class="tei tei-hi"><span style= + "font-size: 90%; font-style: italic">a</span></span><span style= + "font-size: 90%">.</span> <span class="tei tei-hi"><span style= + "font-size: 90%; font-weight: 700">Philip's request, and Christ's + reply containing a fourth motive of consolation.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">12</span><span class="tei tei-hi"><span style= + "font-size: 90%; font-style: italic">b</span></span><span style= + "font-size: 90%">-14.</span> <span class="tei tei-hi"><span style= + "font-size: 90%; font-weight: 700">All who have the requisite faith + shall perform even greater miracles than His, for whatever they + shall ask the Father or Himself in His name, He will + grant.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">15-17.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">As a + fifth motive of consolation, He promises to send them the Holy + Ghost.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">18-21.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">As a + sixth motive, He promises to come to them + Himself.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">22-24.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">Not + only to them but to all the faithful shall He come together with + the Father and the Holy Ghost.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">25-26.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">As a + seventh motive, He tells them that the Holy Ghost will teach them + all truth, and call to their minds all He has said to + them.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">27.</span> <span class="tei tei-hi"><span style= + "font-size: 90%; font-weight: 700">As an eighth motive, He + bequeathes them His peace.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">28.</span> <span class="tei tei-hi"><span style= + "font-size: 90%; font-weight: 700">Finally, as a ninth, He tells + them that to leave them and go to the Father is for His greater + glory.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">29.</span> <span class="tei tei-hi"><span style= + "font-size: 90%; font-weight: 700">His object in foretelling His + departure and return.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">30-31.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">He + declares the approach of Satan, and invites the Apostles to quit + the Supper-room.</span></span></p> + </div><a name="XIV_1" id="XIV_1" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">1. Non turbetur cor vestrum. Creditis + in Deum, et in me credite.</td> + + <td class="tei tei-cell">1. Let not your heart be troubled. You + believe in God, believe also in me.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">1. <span class= + "tei tei-hi"><span style="font-weight: 700">Let not your heart be + troubled.</span></span> Continuing the discourse after the Last + Supper, begun in xiii. 31, Jesus begins to console the Apostles. He + saw that they were sore at heart, as well they might be, on account + of what He had foretold that night—the treachery of one of their + number, the denials of another, and His own departure whither they + could not follow.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">You believe in God, + believe</span> <span class="tei tei-pb" id="page251">[pg + 251]</span><a name="Pg251" id="Pg251" class= + "tei tei-anchor"></a><span style="font-weight: 700">also in + me</span></span>; that is, believe Me also to be God, who can + therefore overcome all My enemies, and make you victorious over + yours. Instead of <span class="tei tei-q">“you believe”</span> we + have in the Greek πιστεύετε, which by its form might be either an + indicative or imperative, but is more probably an indicative, because + it is not likely that Christ thought it necessary to exhort the + Apostles to believe in God, a thing that every Jew did.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">2. In domo Patris mei mansiones multae + sunt; si quo minus, dixissem vobis: quia vado parare vobis + locum.</td> + + <td class="tei tei-cell">2. In my Father's house there are many + mansions. If not, I would have told you, that I go to prepare a + place for you.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">2. <span class= + "tei tei-hi"><span style="font-weight: 700">In my Father's house + there are many mansions.</span></span> Here He puts before them the + <em class="tei tei-emph"><span style= + "font-style: italic">first</span></em> motive of consolation; namely, + that there is room for them as well as for Him in heaven, in that + house of God, the eternal antitype of the Jewish Temple (ii. 16), + wherein He exercised the rights of a Son. <span class= + "tei tei-q">“Mansions”</span> renders the Vulgate <span class= + "tei tei-q">“mansiones,”</span> which were resting-places or stations + along the highways, where travellers found refreshments. The Greek + word μονή is found in the New Testament only here and in verse + 23.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">If not, I would have told + you that I go to prepare a place for you.</span></span> <em class= + "tei tei-emph"><span style="font-style: italic">That</span></em> + (ὅτι, Vulg., quia) is almost certainly genuine,<a id="noteref_95" + name="noteref_95" href="#note_95"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">95</span></span></a> and + hence we must explain the text, retaining it, though its presence + creates difficulty.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(1) Some explain + thus. If not, yet even in that case I would have told you that I go + to prepare a place for you (my intimate friends). And if (in that + case) I should go to prepare a place you, I would return, &c. + Against this view, however, it is fairly objected that Christ's going + is thus represented as purely <em class="tei tei-emph"><span style= + "font-style: italic">hypothetical</span></em>, whereas from the text + it seems to be real: <span class="tei tei-q">“And if I shall go ... I + will come again.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(2) Others thus: + If not, would I have told you that I go to prepare a place for you? + In this view a note of interrogation is supplied, a thing that the + original text, which was unpointed, admits; and reference is made to + some past occasion when He promised to go and prepare places for + them. That we have no record of a promise made in so many words, does + not prove, of course, that it was not made.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(3) Others thus: + If not, I would have told you <em class="tei tei-emph"><span style= + "font-style: italic">so. But, in fact, there are many + mansions</span></em>, for I go to prepare a place for you. Against + <span class="tei tei-pb" id="page252">[pg 252]</span><a name="Pg252" + id="Pg252" class="tei tei-anchor"></a> this view it is objected that + it supplies an ellipsis, which is in no way indicated in the text. + The same meaning, however, may be had without any ellipsis, if the + words: <span class="tei tei-q">“If not, I would have told you”</span> + be regarded as parenthetic. The sense will then be: in My Father's + house there are many mansions (if not, I would have told you), as is + proved by the fact that I go to prepare a place for you.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">To prepare a + place.</span></span> Christ by his death, resurrection, and ascension + opened heaven, and made ready a place for man.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">3. Et si abiero, et praeparavero vobis + locum: iterum venio, et accipiam vos ad meipsum, ut ubi sum + ego, et vos sitis.</td> + + <td class="tei tei-cell">3. And if I shall go, and prepare a + place for you: I will come again, and will take you to myself, + that where I am you also may be.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">3. <span class= + "tei tei-hi"><span style="font-weight: 700">I will come + again.</span></span> This is a <em class="tei tei-emph"><span style= + "font-style: italic">second</span></em> motive of consolation. There + is a difference of opinion as to what coming of Christ is meant. Some + understand of His coming at the death of each and the particular + judgment; others, of His coming at the general judgment; and others, + of both. We prefer the last opinion, for while Christ took the souls + of the Apostles to the mansions of bliss at their particular + judgment, it is only at the general judgment that He will take their + bodies and perfect their felicity. The words cannot refer to the + continual coming of Christ to the Church through the Holy Ghost whom + He has sent; such a meaning is excluded by the words that follow: + <span class="tei tei-q">“And will take,”</span> &c.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">4. Et quo ego vado scitis, et viam + scitis.</td> + + <td class="tei tei-cell">4. And whither I go you know, and the + way you know.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">4. And though you + may think that you know not whither I go, nor the way thereto, yet + you know both. For you know My Father to whom I go, and you know Me, + the way that leads to Him. This may be regarded as a <em class= + "tei tei-emph"><span style="font-style: italic">third</span></em> + motive of consolation.</p><a name="XIV_5" id="XIV_5" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">5. Dicit ei Thomas: Domine, nescimus + quo vadis: et quomodo possumus viam scire?</td> + + <td class="tei tei-cell">5. Thomas saith to him: Lord, we know + not whither thou goest, and how can we know the way?</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">6. Dicit ei Iesus: Ego sum via, et + veritas, et vita, nemo venit ad Patrem, nisi per me.</td> + + <td class="tei tei-cell">6. Jesus saith to him, I am the way, + and the truth, and the life, no man cometh to the Father but by + me.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">5, 6. St. Thomas + interrupts, and Jesus explains, pointing out that He Himself is the + way to the Father.</p><span class="tei tei-pb" id="page253">[pg + 253]</span><a name="Pg253" id="Pg253" class="tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">I am the way, and the + truth, and the life.</span></span> Many interpretations of these + words have been given. We believe that the first clause: <span class= + "tei tei-q">“I am the way,”</span> answers Thomas' difficulty; but as + such a statement itself needed explanation, the remaining words + <span class="tei tei-q">“and the truth, and the life,”</span> are + added to explain how Christ is the way namely, inasmuch as He is the + Truth, <span class="tei tei-hi"><span style= + "font-style: italic">i.e.</span></span> the author of faith; and the + Life, <span class="tei tei-hi"><span style= + "font-style: italic">i.e.</span></span> the author of grace and of + the supernatural life of the soul. In this view the phrase hebraizes, + the first <span class="tei tei-q">“and”</span> being explanatory: I + am the way, <em class="tei tei-emph"><span style= + "font-style: italic">inasmuch as</span></em> I am the truth and the + life. This seems better than to hold with SS. Augustine and Thomas + that Christ declares Himself the way <em class= + "tei tei-emph"><span style="font-style: italic">as man</span></em>, + the truth and the life as God. St. Augustine's words are: + <span class="tei tei-q">“Ipse igitur (vadit) ad seipsum per + seipsum.”</span> But the words that follow in this verse: + <span class="tei tei-q">“No man cometh to the Father but by + me,”</span> show that the Father, and not Christ as God, is the term + to which the way in question leads.</p><a name="XIV_7" id="XIV_7" + class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">7. Si cognovissetis me, et Patrem meum + utique cognovissetis: et amodo cognoscetis eum, et vidistis + eum.</td> + + <td class="tei tei-cell">7. If you had known me, you would + without doubt have known my Father also; and from henceforth + you shall know him, and you have seen him.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">7. Having told + them that He Himself is the way, He now proceeds to point out to them + that if they had known this way in the manner they ought, they should + also have known the term towards which it led. Hence the sense is: + You would know the Father to whom I go, if you knew Me; for I and the + Father are the same divine substance (John <a href="#X_29" class= + "tei tei-ref">x. 30</a>). Thomas had said that they did not know the + term of Christ's journey, and therefore could not know the way + thereto, implying that the way was to be known from, or at least + after, the term to which it led. Christ now declares that the reverse + is the case; and if they had known Him, the way, they should also + have known the Father. The words: <span class= + "tei tei-hi"><span style="font-weight: 700">If you had known + me</span></span>, imply that they had not yet known Christ as they + ought. They had indeed known Him to some extent as He admits in verse + 4, but they had not realized fully His Divinity and consubstantiality + with the Father, else they would have implicitly known the Father in + knowing Him. <span class="tei tei-hi"><span style= + "font-weight: 700">And from henceforth you shall know him, and you + have seen him.</span></span> We would render the Greek thus: + <span class="tei tei-q">“And <em class="tei tei-emph"><span style= + "font-style: italic">even now</span></em> (see John <a href= + "#XIII_19" class="tei tei-ref">xiii. 19</a>) you know Him, and you + have seen Him.”</span> The sense is, that even now they knew the + Father in some way through <span class="tei tei-pb" id="page254">[pg + 254]</span><a name="Pg254" id="Pg254" class="tei tei-anchor"></a> + their imperfect knowledge of Christ, and they had seen Him in seeing + Christ, because, as Christ adds in verse 9: <span class= + "tei tei-q">“He who seeth me, seeth the Father also.”</span> Thus it + was true that in an imperfect manner they knew whither Christ went, + and the way thereto (verse 4), yet equally true that they knew + neither way nor term so clearly as they might, considering that He + had now for more than three years been gradually revealing Himself to + them.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">8. Dicit ei Philippus: Domine, ostende + nobis Patrem, et sufficit nobis.</td> + + <td class="tei tei-cell">8. Philip saith to him: Lord show us + the Father, and it is enough for us.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">8. Thomas is + silenced, but Philip now interposes, and failing to understand + Christ's statement that they had seen the Father, asks Him to show + them the Father, probably in some visible form, and then they will + ask no more.</p><a name="XIV_9" id="XIV_9" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">9. Dicit ei Iesus: Tanto tempore + vobiscum sum: et non cognovistis me? Philippe, qui videt me, + videt et Patrem. Quomodo tu dicis: Ostende nobis Patrem?</td> + + <td class="tei tei-cell">9. Jesus saith to him:. So long a time + have I been with you: and have you not known me? Philip, he + that seeth me seeth the Father also. How sayest thou, show us + the Father.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">9. Christ replies, + again insisting on His consubstantiality with the Father: + <span class="tei tei-hi"><span style="font-weight: 700">He that seeth + me, seeth the Father also</span></span> (<span class= + "tei tei-q">“also”</span> is probably not genuine.) These words prove + clearly, against the Arians, Christ's consubstantiality, or unity of + nature, with the Father; otherwise in seeing Him they could not be + said to see the Father even implicitly. Yet it is clear against the + Sabellians that the Father and the Son are distinct Persons, for + Christ plainly distinguishes Himself from the Father in verse 6 where + He says <span class="tei tei-q">“No man cometh to the Father but by + me;”</span> and again in verse 13, where He says that He goes to the + Father. There is, then, identity of nature, but distinction of + Persons. <span lang="la" class="tei tei-foreign" xml:lang= + "la"><span style="font-style: italic">Cognovistis</span></span> of + the Vulgate ought to be <span lang="la" class="tei tei-foreign" + xml:lang="la"><span style= + "font-style: italic">cognovisti</span></span>, Philip being + addressed.</p><a name="XIV_10" id="XIV_10" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">10. Non creditis quia ego in Patre, et + Pater in me est? Verba quae ego loquor vobis, a meipso non + loquor. Pater autem in me manens, ipse facit opera.</td> + + <td class="tei tei-cell">10. Do you not believe that I am in + the Father, and the Father in me? The words that I speak to + you, I speak not of myself. But the Father who abideth in me, + he doth the works.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">10. <span class= + "tei tei-hi"><span style="font-weight: 700">Do you not + believe</span></span> (<span lang="la" class="tei tei-foreign" + xml:lang="la"><span style="font-style: italic">creditis</span></span> + ought to be <span lang="la" class="tei tei-foreign" xml:lang= + "la"><span style="font-style: italic">credis</span></span>) + <span class="tei tei-hi"><span style="font-weight: 700">that I am in + the Father and the Father in me</span></span>? He who saw Christ saw + the Father implicitly, in virtue of the unity of nature. The words, + and the connection <span class="tei tei-pb" id="page255">[pg + 255]</span><a name="Pg255" id="Pg255" class="tei tei-anchor"></a> + with verse 9, show clearly that such is the identity of nature in the + Father and the Son that He who sees the Son, thereby in some sense + sees the Father also. <span class="tei tei-q">“Hoc autem quod + dicit,”</span> says St. Thomas on this verse, <span class= + "tei tei-q">“ <span class="tei tei-q">‘Ego in Patre et Pater in me + est,’</span> dicitur propter essentiae unitatem, de qua dicitur supra + x. 30. <span class="tei tei-q">‘Ego et Pater unum sumus.’</span> + Sciendum est enim, quod essentia aliter se habet in divinis ad + personam, et aliter in hominibus. Nam in hominibus essentia Socratis + non est Socrates, quia Socrates est quid compositum, sed in divinis + essentia est idem personae secundum rem, et sic essentia Patris est + Pater, et essentia Filii, Filius. Ubicumque ergo est essentia Patris, + est ipse Pater, et ubicumque est essentia Filii, est ipse Filius. + Essentia autem Patris est in Filio et essentia Filii est in Patre. + Ergo Filius est in Patre, et Pater in Filio.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Then He goes on to + prove that the Father is in Him, and He in the Father, from the fact + that His words and works are the words and works of the Father. + Instead of <span class="tei tei-q">“the works”</span> many + authorities read <span class="tei tei-q">“His works;”</span> but the + sense is the same, for the works were both Christ's and the + Father's.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">11. Non creditis quia ego in Patre, et + Pater in me est?</td> + + <td class="tei tei-cell">11. Believe you not that I am in the + Father, and the Father in me.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">11. According to + the Vulgate reading, Christ, for emphasis, repeats the question of + verse 10. In the original there is not a question, but simply an + injunction addressed to all the Apostles; <span class= + "tei tei-q">“Believe me that I am in the Father, and the Father in + me.”</span></p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">12. Alioquin propter opera ipsa + credite. Amen, amen dico vobis, qui credit in me, opera quae + ego facio et ipse faciet, et maiora horum faciet, quia ego ad + Patrem vado.</td> + + <td class="tei tei-cell">12. Otherwise believe for the very + works' sake. Amen, amen, I say to you, he that believeth in me, + the works that I do, he also shall do, and greater than these + shall he do.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">12. The sense is: + But if My testimony does not suffice to satisfy you of My Divinity, + at least believe on account of My miracles.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Having thus + replied to the interruptions of Thomas and Philip He now proceeds to + put before the Apostles other motives of consolation. The mention of + the <em class="tei tei-emph"><span style= + "font-style: italic">fourth</span></em> motive opens with the solemn + <span class="tei tei-q">“Amen, amen;”</span> and the Apostles are + told that <span class="tei tei-pb" id="page256">[pg + 256]</span><a name="Pg256" id="Pg256" class="tei tei-anchor"></a> + whoever believeth in Him shall perform even greater miracles than His + (<span class="tei tei-q">“majora horum”</span> is a Graecism for + <span class="tei tei-q">“majora his”</span>), the reason being that + in leaving His followers He bequeaths to them His thaumaturgic power, + and bequeaths it in great perfection, because He ascends to the glory + of the Father.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">Greater than + these.</span></span> The miracles of Christ's followers were greater + than His in their visible effects. <span class= + "tei tei-q">“Evangelizantibus discipulis ... gentes etiam + crediderunt; haec sunt sine dubitatione majora”</span> (St. Aug. + <span class="tei tei-hi"><span style="font-style: italic">ad + loc.</span></span>). We think it very probable that the charism of + miracles is here promised not merely to the Apostles, but <em class= + "tei tei-emph"><span style="font-style: italic">to the + Church</span></em>, in which it still resides; for it is promised to + whoever believeth. Of course, not every faith is sufficient that we + may work miracles; a specially strong, unwavering faith is necessary. + See Matt. xxi. 21.</p><a name="XIV_13" id="XIV_13" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">13. Et quodcumque petieritis Patrem in + nomine meo, hoc faciam: ut glorificetur Pater in Filio.</td> + + <td class="tei tei-cell">13. Because I go to the Father: and + whatsoever you shall ask the Father in my name, that will I do: + that the Father may be glorified in the Son.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">13. In the Vulgate + the words: <span class="tei tei-q">“Because I go to the + Father,”</span> are rightly connected with the preceding, and form + portion of verse 12.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">And whatsoever you shall + ask the Father.</span></span> The words <span class="tei tei-q">“the + Father”</span> are probably not genuine, but they indicate the sense. + For it is by the Son's doing what is asked of the Father that the + Father is glorified in the Son.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">In my name</span></span> + (ἐν τῷ ὀνόματί μου). This phrase occurs here for the first time in + this Gospel. Compare the phrase <span class="tei tei-q">“in the name + of my Father,”</span> v. 43; x. 25; xvii. 6; 11, 12, 26, and the + words of the Evangelist i. 12; ii. 23; iii, 18. The phrase before us + occurs again in xiv. 26; xv. 16; xvi. 23; xvi. 24; and xvi. 26. See + also Acts iii. 6; iv. 10, 12. In the present verse, and wherever + there is question of asking, it seems to mean: <em class= + "tei tei-emph"><span style="font-style: italic">while invoking with + faith the name of Christ</span></em>.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">14. Si quid petieritis me in nomine + meo, hoc faciam.</td> + + <td class="tei tei-cell">14. If you shall ask me anything in my + name, that I will do.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">14. Moreover, + whatsoever miracle they shall ask of Himself, in His own name (and, + of course, with the requisite faith), that He will perform. We + incline to the view that in verses 13 and 14 there is question + <em class="tei tei-emph"><span style= + "font-style: italic">primarily</span></em> of miracles; but the + expression <span class="tei tei-q">“si quid”</span> (ἐάν τι) is so + general, that we <span class="tei tei-pb" id="page257">[pg + 257]</span><a name="Pg257" id="Pg257" class="tei tei-anchor"></a> + would not limit the promise, but are inclined to believe that it + proves the efficacy of all prayer of supplication offered with the + proper dispositions.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">15. Si diligitis me, mandata mea + servate.</td> + + <td class="tei tei-cell">15. If you love me keep my + commandments.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">15. Now begins the + promise of the Holy Ghost—the <em class="tei tei-emph"><span style= + "font-style: italic">fifth</span></em> and greatest motive of + consolation. But first in this verse, He requires as a condition that + they should prove the love they protested by keeping His + commandments; for, as St. Gregory says, <span class="tei tei-q">“Love + is proved by deeds.”</span></p><a name="XIV_16" id="XIV_16" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">16. Et ego rogabo Patrem, et alium + Paraclitum dabit vobis, ut maneat vobiscum in aeternum.</td> + + <td class="tei tei-cell">16. And I will ask the Father, and he + shall give you another Paraclete, that he may abide with you + for ever.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">16. <span class= + "tei tei-q">“Paraclitus”</span><a id="noteref_96" name="noteref_96" + href="#note_96"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">96</span></span></a> may mean + comforter, advocate, or helper. Bearing in mind the tribulations in + which the Apostles were already, and the still greater ones that + awaited them, we think the principal meaning here is that of + comforter. But this does not exclude the other meanings, especially + that of helper, which the Holy Ghost undoubtedly was in an eminent + degree. This other Comforter, who is promised in Christ's stead, will + not leave the Apostles, as Christ did, but is to remain with them for + ever. It is disputed whether the Holy Ghost is here promised only to + the Apostles, or, in them, to the whole teaching Church. In the first + case, <span class="tei tei-q">“for ever,”</span> would mean during + their lives; in the second, it would mean till the end of the world, + as long as the Church shall endure. This latter sense we prefer, + for—(1) the words <span class="tei tei-q">“for ever”</span> favour + this view; (2) though the Apostles needed a comforter, yet not they + only, but their successors quite as much; (3) this spirit is promised + to teach them all truth (John <a href="#XVI_13" class= + "tei tei-ref">xvi. 13</a>); why, except in order that they through + themselves <em class="tei tei-emph"><span style= + "font-style: italic">and their successors</span></em> might teach the + world? (4) we know from the event that on the day of Pentecost the + Holy Ghost came not to the Apostles alone (Acts ii. 4). We hold then + that the Holy Ghost is here promised to the <span class= + "tei tei-hi"><span style="font-style: italic">Ecclesia + docens</span></span>, represented by the Apostles, to abide with her + for ever.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In either + interpretation it cannot be proved from this text that the Apostles + were to be confirmed in grace after the <span class="tei tei-pb" id= + "page258">[pg 258]</span><a name="Pg258" id="Pg258" class= + "tei tei-anchor"></a> descent of the Holy Ghost, for it is enough for + the fulfilment of the promise here made that the Holy Ghost was to + be, as far as in Him lay, an enduring Comforter, though the Apostles, + on their part, might expel and banish Him. This verse proves the + personality of the Holy Ghost, for He is sent in the place of Christ + (see also verse 26). It proves also His Divinity, for only a Divine + Person would be thus compared to Christ, and spoken of as <em class= + "tei tei-emph"><span style="font-style: italic">another</span></em> + Comforter. 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 + Ghost. For the sending of one Divine Person by another, implies the + Eternal Procession of one from the other with a relation to some term + in time.<a id="noteref_97" name="noteref_97" href= + "#note_97"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">97</span></span></a> Finally, + the three Persons of the Trinity are shown to be distinct, for the + Father will send the Holy Ghost at the request of the + Son.</p><a name="XIV_17" id="XIV_17" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">17. Spiritum veritatis, quem mundus + non potest accipere, quia non videt eum, nec scit eum: vos + autem cognoscetis eum, quia apud vos manebit, et in vobis + erit.</td> + + <td class="tei tei-cell">17. The Spirit of truth, whom the + world cannot receive, because it seeth him not, nor knoweth + him: but you shall know him; because he shall abide with you, + and shall be in you.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">17. <span class= + "tei tei-hi"><span style="font-weight: 700">The Spirit of + truth.</span></span> The Holy Ghost is so called not only because He + is essential Truth, but also because He was to come to the Apostles + as a teacher of truth (verse 26).</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In the following + words the Apostles are told that the wicked world (i. 10; xiv. 30; + xvii. 9, 16) cannot receive the Holy Ghost, for as St. Paul says: + <span class="tei tei-q">“the sensual man perceiveth not these things + that are of the Spirit of God; for it is foolishness to him, and he + cannot understand: because it is spiritually examined”</span> (1 Cor. + ii. 14).</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">It seeth him not, nor + knoweth him.</span></span> Some take the meaning to be: seeth Him not + with the eyes of the body, nor discerneth Him by spiritual vision; + others, and with more probability, take both clauses as synonymous + and in reference to spiritual vision. The sense is that because the + wicked world will refuse to recognise the Holy Ghost, it will be + incapable of <span class="tei tei-pb" id="page259">[pg + 259]</span><a name="Pg259" id="Pg259" class="tei tei-anchor"></a> + receiving Him at His coming. Want of vision shall be a hindrance to + possession.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">But you shall know him; + because he shall abide with you, and shall be in you.</span></span> + Reversing the order of thought, He now says that the presence of the + Holy Ghost abiding in the Apostles shall bring them still fuller + knowledge. Such seems to be the sense of the verse according to the + Vulgate reading. But in the latter part of the verse, instead of + <span class="tei tei-q">“shall know”</span> and <span class= + "tei tei-q">“shall abide,”</span> we have in both instances the + present tense in the Greek, and many authorities also read the + present instead of <span class="tei tei-q">“shall be.”</span> The + clause would then run: <span class="tei tei-q">“but you know him + because he abides with you and is in you.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But even in this + reading the present may stand for the future, and the meaning will be + the same as in the Vulgate.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">18. Non relinquam vos orphanos: veniam + ad vos.</td> + + <td class="tei tei-cell">18. I will not leave you orphans, I + will come to you.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">18. As a + <em class="tei tei-emph"><span style= + "font-style: italic">sixth</span></em> motive of consolation, He + tells them that He will come again to them Himself. Already indeed he + had spoken of His coming to them, and had put it forward as a motive + of consolation (verse 3), but the coming there meant we take to be + different from that now referred to, and hence a new motive of + consolation is now put forward in the coming promised here.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">I will come</span></span> + (ἔρχομαί) <span class="tei tei-hi"><span style="font-weight: 700">to + you</span></span>. There are various views as to what coming of + Christ is here promised.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(1) 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 world. So St. Chrys., + St. Thom., Patriz., &c.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(2) Others hold + that there is question of the coming at the Day of Judgment. As the + years are measured before God, only <span class="tei tei-q">“a little + while”</span> shall elapse till then, and it is only after the Day of + Judgment that the promise of verse 20: <span class="tei tei-q">“In + that day you shall know that I am in my Father, and you in me, and I + in you”</span> shall be fully realized. So St. Aug., Mald., + &c.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(3) Others + understand of the coming of Christ in and with the Holy Ghost on the + day of Pentecost. If the consubstantiality and circumincession of the + three Divine Persons be borne in mind, the whole passage that follows + as far as verse 24, will then be naturally explained. So St. Cyril, + Beel., Bisp., &c. We prefer the last view, and hold that from + 15-24, there is question of the coming of the Holy Ghost, first in + reference to the Apostles (15-20), and then in reference to the + faithful generally (21-24). In reference to the Apostles, the coming + of the Holy Ghost is first considered in itself (15-17), and next, + for their consolation, as <span class="tei tei-pb" id="page260">[pg + 260]</span><a name="Pg260" id="Pg260" class="tei tei-anchor"></a> + implying and including the coming of Christ Himself (18-20).</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Though this view + may at first sight seem forced, we believe that if the connection in + the passage be followed closely, it must appear the most probable. + For when St. Jude, alluding to the words of verse 19, asks, in verse + 22, how Christ shall be seen by the Apostles, yet unseen by the + world, Christ's reply, in verse 23, goes to show that the vision is + spiritual, and such as is explained by the fact, that He and His + Father will come and make their abode in those that love Him.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">19. Adhuc modicum, et mundus me iam + non videt. Vos autem videtis me, quia ego vivo, et vos + vivetis.</td> + + <td class="tei tei-cell">19. Yet a little while: and the world + seeth me no more. But you see me: because I live, and you shall + live.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">19. <span class= + "tei tei-hi"><span style="font-weight: 700">Yet a little + while.</span></span> This we understand of the few hours that + remained till His death. After that, the world should see Him no + longer. But, He adds, you shall see Me (present for future); not, + indeed, with the eyes of the body, but with those of the soul; + because I live (the present being used, perhaps, of His Divine life, + in virtue of which He was to resume the life of the body), and you + shall live the life of grace, which will be rewarded by the vision of + Me.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Thus he tells them + that they shall live a spiritual life, a kind of participation in His + own glorious life (<a href="#VI_56" class="tei tei-ref">vi. 57</a>), + and that for this reason they shall be privileged to see Him + spiritually. That there is question of spiritual vision, is proved, + we believe, from what follows; for they shall see according as He + shall manifest Himself (verse 21); and this manifestation of Himself + He explains in verse 23 of His abiding in them.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">20. In illo die vos cognoscetis quia + ego sum in Patre meo, et vos in me, et ego in vobis.</td> + + <td class="tei tei-cell">20. In that day you shall know that I + am in my Father, and you in me, and I in you.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">20. In that time, + after I have come to you at Pentecost (together with the Holy Ghost), + you shall know clearly that I am in My Father, that I am God, and + that you are in Me as its branches in the vine (see below, <a href= + "#XV_2" class="tei tei-ref">xv. 2</a>), deriving all your spiritual + life from Me, and I in you by a <em class="tei tei-emph"><span style= + "font-style: italic">special indwelling</span></em> enjoyed only by + the just. See above on <a href="#VII_39" class="tei tei-ref">vii. + 39</a>. If there be a comparison here between the mutual indwelling + of the Father and Son on the one hand, and that of Christ and the + just on the other, it is plain that the likeness is only imperfect + and <span class="tei tei-pb" id="page261">[pg 261]</span><a name= + "Pg261" id="Pg261" class="tei tei-anchor"></a> analogical. Yet such + texts as this (see also <a href="#VI_58" class="tei tei-ref">vi. + 58</a>; xvii. <a href="#XVII_21" class="tei tei-ref">21</a>, <a href= + "#XVII_23" class="tei tei-ref">23</a>), even when we make all + necessary allowance for the imperfection of the likeness, prove + clearly how marvellously intimate and sacred is the union that exists + between Christ and the souls of the just.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">21. Qui habet mandata mea, et servat + ea, ille est, qui diligit me. Qui autem diligit me, diligetur a + Patre meo: et ego diligam eum, et manifestab o ei meipsum.</td> + + <td class="tei tei-cell">21. He that hath my commandments, and + keepeth them: he it is that loveth me. And he that loveth me, + shall be loved of my Father: and I will love him, and will + manifest myself to him.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">21. <span class= + "tei tei-hi"><span style="font-weight: 700">He that + hath</span></span> (ὁ ἔχων) <span class="tei tei-hi"><span style= + "font-weight: 700">my commandments, and keepeth them</span></span>, + &c. Not only to the Apostles, but to all that love Him, Christ + will manifest Himself, for in and with the Holy Ghost He and His + Father will come and abide in them.</p><a name="XIV_22" id="XIV_22" + class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">22. Dicit ei Iudas, non ille + Iscariotes: Domine, quid factum est quia manifestaturus es + nobis teipsum, et non mundo?</td> + + <td class="tei tei-cell">22. Judas saith to him, not the + Iscariot: Lord, how is it, that thou wilt manifest thyself to + us, and not to the world?</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">23. Respondit Iesus, et dixit ei: Si + quis diligit me, sermonem meum servabit, et Pater meus diliget + eum, et ad eum veniemus, et mansionem apud eum faciemus:</td> + + <td class="tei tei-cell">23. Jesus answered, and said to him: + If any one love me, he will keep my word, and my Father will + love him, and we will come to him, and will make our abode with + him.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">22-23. Asked by + the Apostle Jude, brother to James the Less, who was also called + Thaddeus, how He would manifest Himself to the Apostles, yet be + unseen by the world, Christ replies that He will come and dwell in + all that love Him, and thus manifest Himself, and be seen by them in + a spiritual manner.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">24. Qui non diligit me, sermones meos + non servat. Et sermonem quem audistis, non est meus: sed ejus + qui misit me, Patris.</td> + + <td class="tei tei-cell">24. He that loveth me not, keepeth not + my words. And the word which you have heard is not mine; but + the Father's who sent me.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">24. He had just + said that those who love Him will keep His words and obey them, and + now He adds that those who do not love Him will not keep His words. + The reason why He here insists upon this observance of His words is, + that such observance is <span class="tei tei-pb" id="page262">[pg + 262]</span><a name="Pg262" id="Pg262" class="tei tei-anchor"></a> + necessary, before He will manifest Himself and make His abode in any + heart. For, as is clear from verse 21, Christ will manifest Himself + only to those who are loved by the Father; but they alone are loved + by the Father who love Christ, and they alone love Christ who keep + His commandments (verse 23).</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">And the word which you + have heard</span></span>, &c. <span class= + "tei tei-q">“Sermonem”</span> (Vulg.) ought to be <span class= + "tei tei-q">“sermo,”</span> and the verb in the original is in the + present (ἀκούετε). The sense, therefore, is: the words which you are + <em class="tei tei-emph"><span style="font-style: italic">wont to + hear</span></em> from Me are not Mine alone, but the Father's also + who sent Me. <span class="tei tei-hi"><span style= + "font-weight: 700">Is not mine, but the Father's who sent + me.</span></span> This form of expression, which seems to declare + that the words are in no way Christ's, is a Hebraism, and means that + they are not His alone. See above on <a href="#VII_16" class= + "tei tei-ref">vii. 16</a>. Of course the authority of Christ's words + was equal in every way to that of the Father's, but since the + Apostles did not yet fully realize His Divinity with all that it + implied, He invokes the Father's authority as having more weight with + them.</p><a name="XIV_25" id="XIV_25" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">25. Haec locutus sum vobis, apud vos + manens.</td> + + <td class="tei tei-cell">25. These things have I spoken to you, + abiding with you.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">26. Paraclitus autem Spiritus sanctus, + quem mittet Pater in nomine meo, ille vos docebit omnia, et + suggeret vobis vobis omnia, quaecumque dixero vobis.</td> + + <td class="tei tei-cell">26. But the Paraclete, the Holy Ghost, + whom the Father will send in my name, he will teach you all + things, and bring all things to your mind, whatsoever I shall + have said to you.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">25, 26. These + things I have spoken to you while remaining with you; and if you fail + to fully understand them, yet be consoled with My assurance that the + Comforter, the Holy Ghost, whom the Father will send in My name, He + will teach you all that you need know, and <em class= + "tei tei-emph"><span style="font-style: italic">recall to your + minds</span></em> (ὑπομνήσει) all that I <em class= + "tei tei-emph"><span style="font-style: italic">said</span></em> + (εἰπον) to you. This may be regarded as the <em class= + "tei tei-emph"><span style="font-style: italic">seventh</span></em> + motive of consolation.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Here again, as in + verse 16, we have mention of three distinct Persons: the Holy Ghost + is to be sent by the Father in the name of the Son. And, as we + remarked on verse 16, the fact that the Holy Ghost is to be sent by + the Father, proves His procession from the Father.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Holy Ghost is + said to be sent <em class="tei tei-emph"><span style= + "font-style: italic">in Christ's name</span></em>, most probably + because He was sent in the place of Christ, another Comforter and + Helper, to console the Apostles and carry on the work begun by + Christ.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The infallible + teaching authority of the <em class="tei tei-emph"><span style= + "font-style: italic">Apostles</span></em> follows from the fact that + they were to be <span class="tei tei-pb" id="page263">[pg + 263]</span><a name="Pg263" id="Pg263" class="tei tei-anchor"></a> + taught by the Holy Ghost, the spirit of truth (verse 17). And since + they were endowed with this infallible teaching authority in order + that they might teach the flock of Christ (xv. 16); since, moreover, + there is still the same need for an infallible teaching authority in + the Church, if the work of Christ and His Apostles is to be continued + without danger of failure, we are warranted in concluding that an + infallible teaching authority still resides in the <em class= + "tei tei-emph"><span style= + "font-style: italic">Church</span></em>.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Hence, to use + Christ's own words: <span class="tei tei-q">“The gates of hell shall + not prevail against her”</span> (Matt. xvi. 18), because in her + <em class="tei tei-emph"><span style="font-style: italic">office of + teacher</span></em> she has Christ with her, all days, even, to the + consummation of the world. <span class="tei tei-q">“Euntes ... + <em class="tei tei-emph"><span style="font-style: italic">docete ... + et ecce</span></em> ego vobiscum sum omnibus diebus usque ad + consummationem saeculi”</span> (Matt. xxviii. 19, 20).</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">27. Pacem relinquo vobis, pacem meam + do vobis: non quomodo mundus dat, ego do vobis. Non turbetur + cor vestrum, neque formidet.</td> + + <td class="tei tei-cell">27. Peace I leave with you, my peace I + give unto you: not as the world giveth, do I give unto you. Let + not your heart be troubled, nor let it be afraid.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">27. As the + <em class="tei tei-emph"><span style= + "font-style: italic">eighth</span></em> motive of consolation, Christ + gives the Apostles His peace. Among the Jews it was customary for the + people to salute and take leave of one another by wishing one another + peace. Christ here says that His words are not a mere wish or empty + formula; with Him to wish peace was to confer it, and that in a true + and lasting manner.</p><a name="XIV_28" id="XIV_28" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">28. Audistis quia ego dixi vobis: Vado + et venio ad vos. Si diligeretis me, gauderetis utique, quia + vado ad Patrem: quia Pater maior me est.</td> + + <td class="tei tei-cell">28. You have heard that I said to you: + I go away and I come unto you. If you loved me, you would + indeed be glad, because I go to the Father: for the Father is + greater than I.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">28. <span class= + "tei tei-hi"><span style="font-weight: 700">You would indeed be glad, + because I go to the Father.</span></span> <span class= + "tei tei-q">“Naturae humanae gratulandum est, eo quod sic assumpta + est a Verbo unigenito, ut immortalis constitueretur in coelo, atque + ita fieret terra sublimis, ut incorruptibilis pulvis sederet ad + dexteram Patris.”</span> (St. Aug. <span class= + "tei tei-hi"><span style="font-style: italic">in + loc.</span></span>).</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">For the Father is greater + than I.</span></span> These words have been variously explained. We + would interpret either with St. Chrys.: For the Father is greater + than <span class="tei tei-pb" id="page264">[pg 264]</span><a name= + "Pg264" id="Pg264" class="tei tei-anchor"></a> I, <em class= + "tei tei-emph"><span style="font-style: italic">in your + estimation</span></em>; or better still: For the Father is greater + than I <em class="tei tei-emph"><span style="font-style: italic">as + man</span></em>. Hence, since by His going to the Father, Christ's + humanity was to share in the glory of the Father, and thus be + exalted, they should rejoice at His going, if they really loved Him. + This is the <em class="tei tei-emph"><span style= + "font-style: italic">ninth</span></em> motive proposed for their + consolation.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Arians + triumphantly pointed to the words: <span class="tei tei-q">“The + Father is greater than I,”</span> as a proof of the inferiority of + the Son to the Father. But in neither of the interpretations which we + have given of the words, does the Arian heresy find any support. And + certainly whatever be the correct interpretation, Christ cannot, + without contradicting Himself, mean that <em class= + "tei tei-emph"><span style="font-style: italic">as God</span></em> He + is inferior to the Father. For He had already told them that He is in + the Father, and the Father in Him (verse 10), and in the face of His + enemies He had proclaimed that He and the Father are one (John + <a href="#X_29" class="tei tei-ref">x. 30</a>).</p><a name="XIV_29" + id="XIV_29" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">29. Et nunc dixi vobis priusquam fiat: + ut cum factum fuerit, credatis.</td> + + <td class="tei tei-cell">29. And now I have told you before it + come to pass: that when it shall come to pass you may + believe.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">29. Not that they + did not believe His words beforehand: but they would be strengthened + in their belief of all He had told them, when they should see + fulfilled this special prediction <em class= + "tei tei-emph"><span style="font-style: italic">of His going away and + returning</span></em> (verse 28).</p><a name="XIV_30" id="XIV_30" + class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">30. Iam non multa loquar vobiscum: + venit enim princeps mundi huius, et in me non habet + quidquam.</td> + + <td class="tei tei-cell">30. I will not now speak many things + with you. For the prince of this world cometh, and in me he + hath not anything.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">30. Satan who is + here called <span class="tei tei-hi"><span style= + "font-weight: 700">the prince of this</span></span> (rather + <em class="tei tei-emph"><span style= + "font-style: italic">the</span></em>) <span class= + "tei tei-hi"><span style="font-weight: 700">world</span></span> (see + also <a href="#XII_31" class="tei tei-ref">xii. 31</a>, <a href= + "#XVI_8" class="tei tei-ref">xvi. 11</a>; 2 Cor. iv. 4; Eph. ii. 2, + vi. 12), and who was now urging on Judas and the Jews to lay hands on + Christ, found nothing in Christ in virtue of which Christ could be in + any way subjected to him.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">In me he hath not + anything.</span></span> From what we have just said it will be seen + that the meaning is: he has no authority over Me, no claim upon Me, + inasmuch as sin has never had any share in Me.</p><a name="XIV_31" + id="XIV_31" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">31. Sed ut cognoscat mundus quia + diligo Patrem et sicut mandatum dedit mihi Pater, sic facio. + Surgite, eamus hinc.</td> + + <td class="tei tei-cell">31. But that the world may know that I + love the Father: and as the Father hath given me commandment, + so do I: Arise, let us go hence.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">31. Yet, to prove + His love for, and His obedience to, the Father, He will submit to be + forthwith seized by the minions of Satan. The construction of this + verse is not clear. The first part may depend on the last clause: + arise, let us go hence, that the world, &c., or there may be + ellipsis in the <span class="tei tei-pb" id="page265">[pg + 265]</span><a name="Pg265" id="Pg265" class="tei tei-anchor"></a> + opening words (comp. <a href="#IX_3" class="tei tei-ref">ix. 3</a>; + <a href="#XIII_18" class="tei tei-ref">xiii. 18</a>), the sense + being: but <em class="tei tei-emph"><span style= + "font-style: italic">I deliver Myself to death</span></em> that the + world, &c. For explanation of the words, <span class= + "tei tei-q">“As the Father hath given me commandment,”</span> see + above on <a href="#X_18" class="tei tei-ref">x. 18</a>.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">Arise, let us go + hence.</span></span> We may reasonably conclude that Jesus, + accompanied by the Apostles, now left the supper-room. Had they not + done so, St. John would probably have referred to the delay. Whether + they paused in a porch or court of the house, or at some quiet spot + on the way, till the discourse and prayer to the Father (xv.-xvii.) + were spoken, or proceeded immediately through the city towards the + Garden of Olives, and had arrived at the brook of Cedron (John + <a href="#XVIII_1" class="tei tei-ref">xviii. 1</a>), when Christ + concluded, is disputed. Bearing in mind the crowded condition of + Jerusalem during the Paschal week, and that probably it was hardly + yet 10 p.m., when the streets would be still thronged with people, we + think it extremely unlikely that such a discourse and prayer, as are + contained in John xv.-xvii. 26, were spoken while Christ and the + Apostles passed through the streets of the city. We think it most + probable, then, that they paused at some quiet spot on the outskirts + of the city, or in a porch or court of the house where they had + supped.</p> + </div><span class="tei tei-pb" id="page266">[pg 266]</span><a name= + "Pg266" id="Pg266" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"> + <a name="toc65" id="toc65"></a> <a name="pdf66" id="pdf66"></a> + + <h1 class="tei tei-head" style= + "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"> + <span style="font-size: 173%">Chapter XV.</span></h1> + + <div class="block tei tei-quote" style= + "margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">1-11.</span> <span class="tei tei-hi"><span style= + "font-size: 90%; font-weight: 700">In a beautiful allegory, Christ + declares the necessity of union with Himself in order to a + supernatural life.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">12-17.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">He + inculcates mutual love, proposing as a model His own love for the + Apostles—a love which made him ready to lay down His life for them + (13), and which was spontaneous (16).</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">18-25.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">He + fortifies them against the world's hatred by reminding them that it + hated Himself, and so they shall only be treading in His footsteps. + He points out too how inexcusable is this attitude of the world + towards Himself and His followers.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">26-27.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">He + again promises the Holy Ghost, who together with the Apostles, will + bear testimony of Him.</span></span></p> + </div><a name="XV_1" id="XV_1" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">1. Ego sum vitis vera: et Pater meus + agricola est.</td> + + <td class="tei tei-cell">1. I am the true vine; and my Father + is the husbandman.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">1. After they had + left the supper-room Christ again addresses the Apostles. The fact + that the Evangelist gives the discourse that follows without any + introductory remark, such as: And Christ said, or: And while they + went Christ said—favours the view that only a slight break separated + this discourse from that recorded in the preceding chapter. This + would, therefore, 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 city.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">As Christ was + about to leave His Apostles, He now impresses upon them the necessity + of abiding in Him by faith and love. For this purpose He compares + Himself to the stem of the vine, and the Apostles to its branches. As + the branches draw all their life and nourishment from the stem, so + must the Apostles draw all their spiritual life from Him. This idea + would be illustrated by the relation between the trunk of any tree + and its branches. The chief reason, then, why He compares Himself to + the vine is because it was customary to prune its branches, and He + was about <span class="tei tei-pb" id="page267">[pg + 267]</span><a name="Pg267" id="Pg267" class="tei tei-anchor"></a> to + speak of the pruning of His mystical branches by the Father.<a id= + "noteref_98" name="noteref_98" href="#note_98"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">98</span></span></a> He is + <em class="tei tei-emph"><span style="font-style: italic">the + true</span></em>, that is the perfect vine, because He nourishes His + members more perfectly than does any vine tree its branches. In a + similar sense He is the true light (John <a href="#I_7" class= + "tei tei-ref">i. 9</a>), and the true bread (John <a href="#VI_32" + class="tei tei-ref">vi. 32</a>).</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“He is the <span class="tei tei-q">‘vine’</span> in His + <em class="tei tei-emph"><span style= + "font-style: italic">humanity</span></em>, in which the branches of + the same nature are united with Him. But it is from His <em class= + "tei tei-emph"><span style="font-style: italic">Divinity</span></em> + the branches derive the spiritual and life-giving influence that + leads to eternal happiness”</span> (MacEv.)</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It is needless to + say, that in calling Himself the true vine, Christ does not mean to + signify that He is really a vine. The language is plainly + metaphorical, and is so explained by our Lord Himself in verses 4 and + 5. Hence it bears no comparison with the words used by Christ in + instituting the Blessed Eucharist. In the latter case He declared + that what He held in His hands was His body, and there was nothing in + His words, or in the circumstances in which they were uttered to + point to a figurative sense. On the contrary, His discourse delivered + twelve months beforehand in the Synagogue of Capharnaum, and recorded + in the sixth chapter of our Gospel, prepared the Apostles to receive + His words, mysterious though they must have seemed, in the literal + sense.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">And my Father is the + husbandman.</span></span> The Father attends to and purifies Christ's + followers in a manner similar to that employed by the vine-dresser, + that so they may produce more abundant fruit. The Arians appealed to + this text to show that Christ was inferior to God. For as the vine + and the husbandman are not of the same nature, so neither, they said, + are Christ and the Father of the same nature. We answer that in + metaphorical language the comparison is not to be pressed too far, + only indeed in that particular, or in regard to that point, for the + illustration of which the metaphor is employed. See above on <a href= + "#X_3" class="tei tei-ref">x. 3</a>. Now in the present instance + Christ points out (in verse 4) that His metaphorical language is + designed to show the necessity for the Apostles of union with + Himself. Nothing therefore can be inferred in regard to His + <em class="tei tei-emph"><span style= + "font-style: italic">nature</span></em> and the Father's. In reality, + Christ, <em class="tei tei-emph"><span style="font-style: italic">as + God</span></em>, was husbandman, as well as the Father; but as it + would not suit the comparison to call <span class="tei tei-pb" id= + "page268">[pg 268]</span><a name="Pg268" id="Pg268" class= + "tei tei-anchor"></a> Himself both vine and husbandman, He attributes + the office of husbandman to the Father. <span class= + "tei tei-q">“Numquid unum sunt agricola et vitis? Secundum hoc ergo + vitis Christus, secundum quod ait: Pater major me est. Secundum autem + id quod ait: Ego et Pater unum sumus, et ipse agricola est.”</span> + (St. Aug.)<a id="noteref_99" name="noteref_99" href= + "#note_99"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">99</span></span></a></p><a name="XV_2" + id="XV_2" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">2. Omnem palmitem in me non ferentem + fructum, tollet eum: et omnem qui fert fructum, purgabit eum, + ut fructum plus afferat.</td> + + <td class="tei tei-cell">2. Every branch in me, that beareth + not fruit, he will take away: and every one that beareth fruit + he will purge it, that it may bring forth more fruit.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">2. <span class= + "tei tei-hi"><span style="font-weight: 700">Every branch in me, that + beareth not fruit.</span></span> From this it follows that branches + may be unfruitful and yet really remain branches, and members of + Christ's Church. The sense of Christ's words is: Every Christian that + beareth not the fruit of good works, the Father <em class= + "tei tei-emph"><span style="font-style: italic">takes</span></em> + away (Gr. present), either in this life, by permitting them to fall + into heresy, or at death when they shall no longer remain members of + the Church. They are therefore lopped off like useless branches. The + good, too, are purified by the Father, who <em class= + "tei tei-emph"><span style="font-style: italic">prunes</span></em> + their hearts, removing therefrom all impediments to perfection, + taking away everything that would hinder or impede the vital power in + the production of spiritual fruit. As even the best branches are + improved by judicious pruning, so the just are rendered more perfect + by the purifying action of the Divine Husbandman. Αὐτο in both cases + is redundant.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">3. Iam vos mundi estis propter + sermonem, quem locutus sum vobis.</td> + + <td class="tei tei-cell">3. Now you are clean by reason of the + word which I have spoken to you.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">3. <span class= + "tei tei-hi"><span style="font-weight: 700">Now</span></span> + (already) <span class="tei tei-hi"><span style="font-weight: 700">you + are clean</span></span>. The meaning is that the Apostles were + already pruned, that the obstacles to their spiritual growth had been + taken away by His words addressed to them that night. It is possible + that, as some think, there is reference to all Christ's teaching; but + we believe there is at least <em class="tei tei-emph"><span style= + "font-style: italic">special</span></em> reference to the discourse + of that last night. For He had that night perfected their knowledge + (<a href="#XIV_5" class="tei tei-ref">xiv. 6-11</a>); guarded them + against an unavailing sorrow (<a href="#XIV_1" class= + "tei tei-ref">xiv. 1-2, &c.</a>); checked the presumption of some + (<a href="#XIII_38" class="tei tei-ref">xiii. 38</a>), and supplied + motives to confirm the faith of all (<a href="#XIV_29" class= + "tei tei-ref">xiv. 29</a>).</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">4. Manete in me: et ego in vobis. + Sicut palmes non potest ferre fructum a semetipso, nisi + manserit in vite: sic nec vos, nisi in me manseritis.</td> + + <td class="tei tei-cell">4. Abide in me: and I in you. As the + branch cannot bear fruit of itself, unless it abide in the + vine, so neither can you, unless you abide in me.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">4. <span class= + "tei tei-hi"><span style="font-weight: 700">Abide in me, and I in + you.</span></span> The meaning is: take care that ye abide in Me by + faith and love, and I will abide in you by <span class="tei tei-pb" + id="page269">[pg 269]</span><a name="Pg269" id="Pg269" class= + "tei tei-anchor"></a> love and grace.<a id="noteref_100" name= + "noteref_100" href="#note_100"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">100</span></span></a> Or it + may be that the last clause too is imperative in conception: permit + me to abide in you. Since they are exhorted to abide, it follows that + they were free not to abide; and hence it is possible, as the Council + of Trent defined (Sess. vi., Can. 23) to fall away from faith and + grace. <span class="tei tei-hi"><span style="font-weight: 700">Of + itself</span></span>—that is, as the source of its vital energy.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">5. Ego sum vitis, vos palmites: qui + manet in me et ego in eo, hic fert fructum multum: quia sine me + nihil potestis facere.</td> + + <td class="tei tei-cell">5. I am the vine; you the branches: he + that abideth in me, and I in him, the same beareth much fruit: + for without me you can do nothing.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">5. The theme + (verse 1) is again repeated, and now there is added the clause: + <span class="tei tei-hi"><span style="font-weight: 700">Ye are the + branches</span></span>, which definitely sums up what was already + implied in the preceding verses. <span class= + "tei tei-hi"><span style="font-weight: 700">For without me you can do + nothing.</span></span> These words show that, though as we have seen + in the preceding verse the Apostles were free not to abide in Him, + they were not able of themselves to abide in Him or to bear any + supernatural fruit except through His grace. The words refute the + Pelagian and Semipelagian heresies, for they show that without the + aid of Christ's grace we are capable of no supernatural good work. + <span class="tei tei-q">“Sive ergo parum, sive multum, sine illo + fieri non potest, sine quo nihil fieri potest”</span> (St. Aug. + <span class="tei tei-hi"><span style="font-style: italic">in + loc.</span></span>). It would be difficult, we think, to prove from + this text by itself that even where <em class= + "tei tei-emph"><span style="font-style: italic">habitual</span></em> + grace is present, <em class="tei tei-emph"><span style= + "font-style: italic">actual</span></em> grace is also necessary in + order to a salutary work; but the traditional interpretation given to + this text by the fathers forbids us to doubt that the necessity of + actual grace also is here revealed.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">There is no + question in this text of the necessity of God's concurrence in our + <em class="tei tei-emph"><span style= + "font-style: italic">natural</span></em> acts; the question is of + Christ's influx as mystic vine upon the <span class="tei tei-pb" id= + "page270">[pg 270]</span><a name="Pg270" id="Pg270" class= + "tei tei-anchor"></a> faithful who remain united to Him as + branches.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">6. Si quis in me non manserit, + mittetur foras sicut palmes: et arescet et colligent eum, et in + ignem mittent, et ardet.</td> + + <td class="tei tei-cell">6. If any one abide not in me: he + shall be cast forth as a branch, and shall wither, and they + shall gather him up, and cast him into the fire, and he + burneth.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">6. Observe the + variety of tense in the verbs of this verse in the Greek text. + <span class="tei tei-q">“Sensus est: Si quis in me non manserit, jam + eo ipso <em class="tei tei-emph"><span style= + "font-style: italic">ejectus est</span></em> foras sicut palmes et + <em class="tei tei-emph"><span style= + "font-style: italic">exaruit</span></em>”</span> (Beel., <span class= + "tei tei-hi"><span style="font-style: italic">Gr. + Gram.</span></span>, § 41, 5, b). The casting forth and withering + happen simultaneously with the separation from Christ. The words of + the verse indicate the punishment which is in store for those who die + separated from Christ. In the Greek we have αῦτὰ (ea) instead of + <span class="tei tei-q">“eum”</span> of the Vulgate; and the sense, + is that as men usually gather up the <em class= + "tei tei-emph"><span style="font-style: italic">withered + branches</span></em> (αὐτα), and fling them into the fire, where they + burn, so shall the angels of God do to the sinner. See Matt. xiii. + 41.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">7. Si manseritis in me, et verba mea + in vobis manserint: quodcumque volueritis petetis, et fiet + vobis.</td> + + <td class="tei tei-cell">7. If you abide in me, and my words + abide in you, you shall ask whatever you will, and it shall be + done unto you.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">7. In contrast + with the unhappy condition of those separated from Christ, they who + remain in Him by faith, and keep His words through charity working by + faith, shall obtain from God through prayer whatever they ask, + provided it be necessary or useful to their spiritual life. + <span class="tei tei-q">“Whatsoever we shall ask according to His + will He heareth us”</span> (1 John v. 14).</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">8. In hoc clarificatus est Pater meus, + ut fructum plurimum afferatis, et efficiamini mei + discipuli.</td> + + <td class="tei tei-cell">8. In this is my Father glorified; + that you bring forth very much fruit, and become my + disciples.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">8. It is clear + from these words that the good works of the just give glory to God. + Instead of <span class="tei tei-q">“efficiamini,”</span> the more + probable Greek reading is γενήσεσθε (efficiemini), and the meaning + is; And so you shall become more and more My disciples.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">9. Sicut dilexit me Pater, et ego + dilexi vos. Manete in dilectione mea.</td> + + <td class="tei tei-cell">9. As the Father hath loved me, I also + have loved you. Abide in my love.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">9. As (καθώς) + expresses not equality, but resemblance. The resemblance consists in + this, <span class="tei tei-pb" id="page271">[pg 271]</span><a name= + "Pg271" id="Pg271" class="tei tei-anchor"></a> that as the Father + loved Christ's humanity gratuitously, without any previous merit on + its part, and united it with the Person of the Word, so Christ loved + the disciples gratuitously, and united them with Himself. So Toletus, + following St. Aug. Then Christ adds as a practical conclusion: Take + care to remain in the enjoyment of that love of mine for you. Or the + meaning of the whole verse according to the Greek text may be: as the + Father hath loved Me, and as I have loved you, so abide ye in the + enjoyment of that love of Mine for you.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">10. Si praecepta mea servaveritis, + manebitis in dilectione mea, sicut et ego Patris mei praecepta + servavi, et maneo in eius dilectione.</td> + + <td class="tei tei-cell">10. If you keep my commandments, you + shall abide in my love; as I also have kept my Father's + commandments, and do abide in his love.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">10. Here he points + out how they are to continue to enjoy His love: it is by keeping His + commandments.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">11. Haec locutus sum vobis, ut gaudium + meum in vobis sit, et gaudium vestrum impleatur.</td> + + <td class="tei tei-cell">11. These things I have spoken to you, + that my joy may be in you, and your joy may be filled.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">11. The meaning + is: these things, namely, that you should keep My commandments and + continue to retain My love, I have spoken in order that My joy on + account of you may continue (the true reading is ᾖ, not μείνῃ, but + does not alter the sense), and your joy may be perfected.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">12. Hoc est præceptum meum ut + diligatis invicem, sicut dilexi vos.</td> + + <td class="tei tei-cell">12. This is my commandment, that you + love one another, as I have loved you.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">12. He had just + said that the observance of His commandments is a necessary condition + to be fulfilled by those who would retain His love, and now He goes + on to point to one commandment that in a special manner is <em class= + "tei tei-emph"><span style="font-style: italic">His</span></em>, the + <span class="tei tei-q">“new commandment”</span> (<a href="#XIII_34" + class="tei tei-ref">xiii. 34</a>), to which they must attend.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">13. Maiorem hac dilectionem nemo + habet, ut animam suam ponat quis pro amicis suis.</td> + + <td class="tei tei-cell">13. Greater love than this no man + hath, that a man lay down his life for his friends.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">13. In this verse + He explains what sort is that love of His upon which theirs must be + modelled (comp. 1 John iii. 16). The meaning is, that no greater + proof of love for a friend can be given than to lay down one's life + for him. This He was about to do for them. <span class="tei tei-pb" + id="page272">[pg 272]</span><a name="Pg272" id="Pg272" class= + "tei tei-anchor"></a> The comparison is not between dying for a + <em class="tei tei-emph"><span style= + "font-style: italic">friend</span></em> and dying for an <em class= + "tei tei-emph"><span style="font-style: italic">enemy</span></em>, + but between the different proofs of love for a friend.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">14. Vos amici mei estis, si feceritis + quae ego praecipio vobis.</td> + + <td class="tei tei-cell">14. You are my friends, if you do the + things that I command you.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">14. Here He shows + that in speaking of laying down His life for His friends, He means + laying it down for the Apostles.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">15. Iam non dicam vos servos, quia + servus nescit quid faciat dominus eius. Vos autem dixi amicos: + quia omnia quaecumque audivi a Patre meo, nota feci vobis.</td> + + <td class="tei tei-cell">15. I will not now call you servants: + for the servant knoweth not what his Lord doth. But I have + called you friends: because all things whatsoever I have heard + of my Father, I have made known to you.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">15. He has + referred to them as friends, and will do so in future. Formerly, + indeed, He had referred to them as His servants (John <a href= + "#XII_26" class="tei tei-ref">xii. 26</a>, <a href="#XIII_11" class= + "tei tei-ref">xiii. 16</a>), but now after He has taken them so fully + into His confidence, told them of His speedy departure from them + (<a href="#XIII_33" class="tei tei-ref">xiii. 33</a>), pointed out to + them His consubstantiality with the Father (<a href="#XIV_7" class= + "tei tei-ref">xiv. 7-11</a>), and instructed them that the Holy Ghost + was to come to them (xiv. <a href="#XIV_16" class= + "tei tei-ref">16</a>, <a href="#XIV_17" class="tei tei-ref">17</a>), + He will no longer speak of them as servants, but as friends.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">All things whatsoever I + have heard of my Father, I have made known to you.</span></span> That + is to say, all the knowledge which was communicated to Him, together + with His Divine nature, in His eternal generation by the Father; all + this, as far as they were capable (John <a href="#XVI_12" class= + "tei tei-ref">xvi. 12</a>), and it was useful for them, He had + communicated to them.</p><a name="XV_16" id="XV_16" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">16. Non vos me elegistis: sed ego + elegi vos et posui vos, ut eatis, et fructum afferatis: et + fructus vester maneat: ut quodcumque petieritis Patrem in + nomine meo, det vobis.</td> + + <td class="tei tei-cell">16. You have not chosen me: but I have + chosen you; and have appointed you, that you should go, and + should bring forth fruit, and your fruit should remain: that + whatsoever you shall ask of the Father in my name, he may give + it you.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">16. <span class= + "tei tei-hi"><span style="font-weight: 700">You have not chosen me: + but I have chosen you.</span></span> Or more exactly; <span class= + "tei tei-q">“it was not you that chose Me, but I chose you,”</span> + where the aorist refers back to the definite act of selecting and + calling the Apostles. Not only then was His love for them most + intense, as was signified in verse 13, but it was also <em class= + "tei tei-emph"><span style= + "font-style: italic">gratuitous</span></em>, unmerited: and this is + now pointed out. You did not choose Me as your friend, but I chose + you as My special friends, My Apostles; <span class="tei tei-pb" id= + "page273">[pg 273]</span><a name="Pg273" id="Pg273" class= + "tei tei-anchor"></a> and set you up as such, in order that you + should go into the whole world (Mark xvi. 15). and bear fruit in + yourselves and others, and that this fruit should remain unto eternal + life.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">That</span></span> (ἵνα) + <span class="tei tei-hi"><span style="font-weight: 700">whatsoever + you shall ask of the Father in my name, he may give it + you</span></span>. Some as Mald. and A Lap. take ἵνα here to denote a + consequence: if you bring forth the fruit for which I have chosen + you, <em class="tei tei-emph"><span style="font-style: italic">it + will come to pass</span></em> that whatsoever, &c. Others think + ἵνα may retain its usual telic force: I appointed you in order that + ... your fruit should remain, and that whatsoever <em class= + "tei tei-emph"><span style="font-style: italic">in reference to that + fruit</span></em> you shall ask, &c. On what is meant by asking + the Father in Christ's name, see above on <a href="#XIV_13" class= + "tei tei-ref">xiv. 13</a>.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">17. Haec mando vobis, ut diligatis + invicem.</td> + + <td class="tei tei-cell">17. These things I command you, that + you love one another.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">17. Some take the + meaning to be: these things, namely, the greatness and gratuitousness + of My love for you <em class="tei tei-emph"><span style= + "font-style: italic">I insist upon</span></em>, to the end that you + may love one another. Others as Mald. and Patriz. take the meaning to + be the same as in verse 11: this is what I command you, namely, that + you love one another. The use of ταῦτα (haec) and not τοῦτο (hoc) is + rather against the latter view, 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 law.</p><a name="XV_18" + id="XV_18" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">18. Si mundus vos odit, scitote quia + me priorem vobis odio habuit.</td> + + <td class="tei tei-cell">18. If the world hate you, know you + that it hath hated me before you.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">18. Having + exhorted them to mutual love, He now fortifies them against the + hatred of the world and the persecutions that awaited them. The + world, as is plain, is the wicked world, and in being hated by it + they shall only be treading in the footsteps of their Master.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">It hath + hated.</span></span> The Greek perfect implies not merely a passing + manifestation of hatred, but an abiding and persistent + feeling.</p><a name="XV_19" id="XV_19" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">19. Si de mundo fuissetis, mundus quod + suum erat diligeret: quia vero de mundo non estis, sed ego + elegi vos de mundo propterea odit vos mundus.</td> + + <td class="tei tei-cell">19. If you had been of the world, the + world would love its own: but because you are not of the world, + but I have chosen you out of the world, therefore the world + hateth you.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">19. <span class= + "tei tei-hi"><span style="font-weight: 700">If you had + been</span></span>, ought rather to be: if you were. The five-fold + repetition of <span class="tei tei-q">“the world”</span> in this + verse brings vividly before us this great antagonist of + Christ.</p><span class="tei tei-pb" id="page274">[pg + 274]</span><a name="Pg274" id="Pg274" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">20. Mementote sermonis mei, quem ego + dixi vobis: Non est servus maior domino suo. Si me persecuti + sunt, et vos persequentur: si sermonem meum servaverunt, et + vestrum servabunt.</td> + + <td class="tei tei-cell">20. Remember my word that I said to + you: The servant is not greater than his master. If they have + persecuted me, they will also persecute you: if they have kept + my word, they will keep yours also.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">20. He now reminds + them of what He had told them before (<a href="#XIII_11" class= + "tei tei-ref">xiii. 16</a>) that: <span class="tei tei-q">“a servant + is not greater than his master,”</span> and from this He goes on to + signify what they must expect to meet with from the world.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">If they have kept my + word.</span></span> Some think there is reference to those who having + been of the world came out from it to follow Christ and keep His + word. But it appears more probable that He speaks of those who are + still of the world, and leaves it to be supplied that since they had + not kept His word, so neither would they keep that of the Apostles. + By the word of the Apostles is meant the word of Christ as preached + by them.</p><a name="XV_21" id="XV_21" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">21. Sed haec omnia facient vobis + propter nomen meum: quia nesciunt eum qui misit me.</td> + + <td class="tei tei-cell">21. But all these things they will do + to you for my name's sake: because they know not him that sent + me.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">21. But remember + that you shall suffer in a glorious cause; namely, on My account; for + they will persecute you because you are My followers, and this + because through culpable ignorance they will not recognise God as My + Father, nor Me as the Son of God.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">22. Si non venissem, et locutus + fuissem eis, peccatum non haberent: nunc autem excusationem non + habent de peccato suo.</td> + + <td class="tei tei-cell">22. If I had not come, and spoken to + them, they would not have sin: but now they have no excuse for + their sin.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">23. Qui me odit et Patrem meum + odit.</td> + + <td class="tei tei-cell">23. He that hateth me, hateth my + Father also.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">22, 23. That this + ignorance is culpable, He now proves from the fact that He had + <span class="tei tei-pb" id="page275">[pg 275]</span><a name="Pg275" + id="Pg275" class="tei tei-anchor"></a> Himself declared to them His + relations with the Father. The sin (<span lang="la" class= + "tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">peccatum</span></span>) is that of incredulity, + and in remaining incredulous and hating Christ, they thereby showed + that they hated the Father who sent Him.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">24. Si opera non fecissem in eis quae + nemo alius fecit, peccatum non haberent: nunc autem et + viderunt, et oderunt et me, et Patrum meum.</td> + + <td class="tei tei-cell">24. If I had not done among them the + works that no other man hath done, they would not have sin: but + now they have both seen and hated both me and my Father.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">24. Not only His + words (verse 22), but also His unparalleled miracles deprived them of + all excuse for their unbelief. See above on <a href="#III_2" class= + "tei tei-ref">iii. 2</a>. But now they have seen, or ought to have + seen, the Father in Me (see above on <a href="#XIV_9" class= + "tei tei-ref">xiv. 9</a>); and they have seen Me, and they have hated + Us both.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">25. Sed ut adimpleatur sermo qui in + lege eorum scriptus est: Quia odio habuerunt me gratis.</td> + + <td class="tei tei-cell">25. But that the word may be fulfilled + which is written in their law: <span class= + "tei tei-hi"><span style="font-style: italic">They have hated + me without cause</span></span>.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">25. Yet, He + continues, it is only what their own Scriptures (Ps. xxxiv. 19) + foretold, that they would hate Him without cause. Thus this hatred of + the world, so far from weakening the faith of the Apostles in Christ + as the Messias, should confirm it, since the Messias was to be hated + by the world. In this verse ἵνα has its usual <em class= + "tei tei-emph"><span style="font-style: italic">telic</span></em> + force, and the sense is: but this has come to pass <em class= + "tei tei-emph"><span style="font-style: italic">in order + that</span></em> the Scripture might be fulfilled. See above on + <a href="#XII_37" class="tei tei-ref">xii. 37-40</a>. The passage of + the Psalm referred to is probably Messianic in its literal + sense.</p><a name="XV_26" id="XV_26" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">26. Cum autem venerit Paraclitus, quem + ego mittam vobis a Patre, spiritum veritatis, qui a Patre + procedit, ille testimonium perhibebit de me:</td> + + <td class="tei tei-cell">26. But when the Paraclete cometh, + whom I will send you from the Father, the Spirit of truth, who + proceedeth from the Father, he shall give testimony of me.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">27. Et vos testimonium perhibebitis, + quia ab initio mecum estis.</td> + + <td class="tei tei-cell">27. And you shall give testimony, + because you are with me from the beginning.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">26, 27. The + connection with the preceding is: though the world hate Christ, yet + the Holy Ghost and the Apostles shall bear witness to Him. Here + again, in verse 26, we have distinct mention of the Three Persons of + the Blessed Trinity. See xiv. <a href="#XIV_16" class= + "tei tei-ref">16</a>, <a href="#XIV_25" class="tei tei-ref">26</a>. + <span class="tei tei-pb" id="page276">[pg 276]</span><a name="Pg276" + id="Pg276" class="tei tei-anchor"></a> Though the Holy Ghost is not + here said to proceed from the Son as well as from the Father + (<span class="tei tei-q">“ex Patre Filioque”</span>), yet this is + implied in His being sent by the Son (see above on <a href="#XIV_25" + class="tei tei-ref">xiv. 26</a>), and can be clearly proved against + the schismatical Greeks from other parts of Scripture, as from John + xvi. <a href="#XVI_13" class="tei tei-ref">13</a>, <a href="#XVI_14" + class="tei tei-ref">14</a>. The Greek rendered <span class= + "tei tei-hi"><span style="font-weight: 700">you shall give + testimony</span></span>, is ambiguous, and may be either an + imperative or an indicative. However, as Christ seems to be speaking + of the witnesses who will maintain His cause against the world, and + not to be prescribing the duty of the Apostles, the indicative is + preferable.</p> + </div><span class="tei tei-pb" id="page277">[pg 277]</span><a name= + "Pg277" id="Pg277" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"> + <a name="toc67" id="toc67"></a> <a name="pdf68" id="pdf68"></a> + + <h1 class="tei tei-head" style= + "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"> + <span style="font-size: 173%">Chapter XVI.</span></h1> + + <div class="block tei tei-quote" style= + "margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">1-4.</span> <span class="tei tei-hi"><span style= + "font-size: 90%; font-weight: 700">Christ points out the violence of + the persecutions which await the Apostles, and His object in + forewarning them.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">5-7.</span> <span class="tei tei-hi"><span style= + "font-size: 90%; font-weight: 700">He again consoles them, and + tries to reconcile them to His departure, by telling them that it + is necessary, in order that the Holy Ghost may come to + them.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">8-15.</span> <span class="tei tei-hi"><span style= + "font-size: 90%; font-weight: 700">He points out that the Holy + Ghost will convince the world vv. (8-11), instruct them in what + they were not yet able to learn (vv. 12-13), and give glory to + Christ Himself (vv. 14-15). Hence they ought to desire the Holy + Ghost's coming.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">16-22.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">He + promises that after a brief absence, during which they shall have + bitter sorrow, He will return to them, and their sorrow shall give + place to joy.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">23, 24.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">He bids + them to pray to the Father in His name, and promises that such + prayer will be heard.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">25-28.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">Though + He has spoken obscurely to them in this last discourse, the time is + at hand when He will speak plainly—a time when they will ask the + Father in His name.</span></span></p> + </div> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">1. Haec locutus sum vobis, ut non + scandalizemini.</td> + + <td class="tei tei-cell">1. These things have I spoken to you, + that you may not be scandalized.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">1. His object in + foretelling <span class="tei tei-hi"><span style= + "font-weight: 700">these things</span></span> was that the Apostles + might not be scandalized; <span class="tei tei-hi"><span style= + "font-style: italic">i.e.</span></span>, might not waver in the faith + amid the trials that were before them. But what are <span class= + "tei tei-q">“these things”</span> to which He refers? Some, as St. + Aug., understand the reference to be to the promise of the Comforter + (<a href="#XV_26" class="tei tei-ref">xv. 26, 27</a>). Others, as + Mald., to the persecutions that awaited the Apostles, because the + prediction of those persecutions now would prepare the Apostles for + them; nay, when those persecutions should come, they would be another + proof of the omniscience, and, therefore, of the Divinity of Christ. + Others, as A Lap., combine both the preceding opinions. This appears + to us the correct view, for Christ has <span class="tei tei-pb" id= + "page278">[pg 278]</span><a name="Pg278" id="Pg278" class= + "tei tei-anchor"></a> spoken towards the end of the preceding + chapter, both of the persecutions that the Apostles were to endure, + and of the Comforter, who was to come to them; and the prediction of + both facts was calculated to sustain them when trials should come. On + the one hand, they would not become disspirited by <em class= + "tei tei-emph"><span style= + "font-style: italic">unexpected</span></em> reverses; on the other, + they would trust in the Comforter, who had been promised.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">2. Absque synagogis facient vos: sed + venit hora, ut omnis qui interficit vos, arbitretur obsequium + se praestare Deo:</td> + + <td class="tei tei-cell">2. They will put you out of the + synagogues: yea, the hour cometh, that whosoever killeth you, + will think that he doth a service to God.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">2. <span class= + "tei tei-hi"><span style="font-weight: 700">They will put you out of + the synagogues</span></span> (or rather, synagogue) <span class= + "tei tei-hi"><span style="font-style: italic">i.e.</span></span> + excommunicate you. Compare <a href="#IX_22" class="tei tei-ref">ix. + 22</a>; <a href="#XII_42" class="tei tei-ref">xii. 42</a>. Yea, He + continues, 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 death. The mention of the synagogue proves that the + reference is to <em class="tei tei-emph"><span style= + "font-style: italic">Jewish</span></em> persecutions. No doubt many + of the Jews thought, like St. Paul (Acts xxvi. 9; 1 Tim. i. 13), that + they were pleasing God by persecuting Christians. Their ignorance, + however, while it extenuated, did not wholly excuse, their sin, for + it was culpable. They ought to have known from Christ's words and + works, and from the fulfilment of prophecy in Him, that He was the + Messias, to whom, therefore, they were bound to hearken (Deut. xviii. + 19), and whose religion was to perfect and supplant their own.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">3. Et haec facient vobis, quia non + noverunt Patrem neque me.</td> + + <td class="tei tei-cell">3. And these things will they do to + you, because they have not known the Father, nor me.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">3. See above on + <a href="#XV_21" class="tei tei-ref">xv. 21</a>.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">4. Sed haec locutus sum vobis: ut, cum + venerit hora eorum, reminiscamini quia ego dixi vobis.</td> + + <td class="tei tei-cell">4. But these things I have told you, + that when the hour shall come, you may remember that I told you + of them.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">4. <span class= + "tei tei-q">“Eorum”</span> of the Vulgate is to be connected with + <span class="tei tei-q">“reminiscamini,”</span> on which it depends. + The comma ought to be before <span class="tei tei-q">“eorum;”</span> + the Greek text makes this clear. As we said above on verse 1, the + fact that Christ had foretold these persecutions, would be another + proof of His Divinity. Moreover, since He knew that these + persecutions were in store, and did not avert them, the Apostles + <span class="tei tei-pb" id="page279">[pg 279]</span><a name="Pg279" + id="Pg279" class="tei tei-anchor"></a> ought to learn from this to + bear them with resignation, inasmuch as they were not merely endured + for Him, but permitted by Him.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">5. Haec autem vobis ab initio non + dixi, quia vobiscum eram. Et nunc vado ad eum, qui misit me: et + nemo ex vobis interrogat me, Quo vadis?</td> + + <td class="tei tei-cell">5. But I told you not these things + from the beginning, because I was with you. And now I go to him + that sent me, and none of you asketh me: Whither goest + thou?</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">5. <span class= + "tei tei-hi"><span style="font-weight: 700">But I told you not these + things from the beginning.</span></span> <span class= + "tei tei-q">“These things,”</span> we again understand, as in verse + 1, both of the persecutions which were before them, and of the coming + of the Holy Ghost to take Christ's place, and console the + Apostles.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But had He not + already predicted that the Apostles were to be persecuted? Had He not + said: <span class="tei tei-q">“But beware of men. For they will + deliver you up in councils, and they will scourge you in their + synagogues. And you shall be brought before governors and before + kings for My sake, for a testimony to them and to the + Gentiles”</span>? (Matt. x. 17, 18). To this we may reply, with + Mald., that He had never predicted persecution until now, and that + St. Matthew, in recording, in the passage cited, the prediction of + persecution, does not follow the order of time, but inserts, in + connection with the mission of the Apostles to the Jews what was + spoken long after, probably immediately before, Christ's ascension, + when they were receiving their mission to the whole world. (Matt. + xxviii. 19, 20). Or we may reply—and this answer we prefer—that + although He had before predicted the persecution of the Apostles, yet + He had not till now told them what He told them on this occasion; + namely, that they should be excommunicated by the Jews, and that men + would think they were actually honouring God in persecuting them. So + that although He had before predicted persecution, still it was only + now He predicted its terrible violence.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">And</span></span> (Gr. δε + = <span class="tei tei-hi"><span style= + "font-style: italic">but</span></span>) <span class= + "tei tei-hi"><span style="font-weight: 700">now I go to him that sent + me</span></span>. These words are to be connected closely with the + preceding. Before, He had not told them these things, <em class= + "tei tei-emph"><span style="font-style: italic">but</span></em> now + He is about to leave them, and there is, therefore, a special reason + for His referring to the future.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">And none of you asketh + me: Whither goest thou?</span></span> Or: <span class= + "tei tei-q">“And does none of you ask Me: Whither goest thou”</span>? + Our Lord probably remained silent for a few moments after announcing + His departure, in order to see if anyone would question Him further + about it. Since no one <span class="tei tei-pb" id="page280">[pg + 280]</span><a name="Pg280" id="Pg280" class="tei tei-anchor"></a> + did, He mildly reminds them in the words before us, that they are not + sufficiently solicitous to learn the things that concerned Him; but, + as He goes on to say in verse 6, are too much occupied with their own + sorrows. No doubt, Peter had already asked Him: <span class= + "tei tei-q">“Lord, whither goest Thou?”</span> (John <a href= + "#XIII_36" class="tei tei-ref">xiii. 36</a>); and Thomas had said: + <span class="tei tei-q">“Lord, we know not whither Thou goest; and + how can we know the way?”</span> (John <a href="#XIV_5" class= + "tei tei-ref">xiv. 5</a>), but they had not persevered in asking; and + at present, when He is just about to depart, they put Him no + questions about the glory that was before Him, or the nature of the + kingdom that awaited Him.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">6. Sed quia haec locutus sum vobis: + tristitia implevit cor vestrum.</td> + + <td class="tei tei-cell">6. But because I have spoken these + things to you sorrow hath filled your heart.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">6. <span class= + "tei tei-hi"><span style="font-weight: 700">These + things</span></span> we again take, as in verses 1 and 5, to refer to + the persecutions which He had predicted, and to the coming of the + Holy Ghost <em class="tei tei-emph"><span style= + "font-style: italic">after His departure</span></em>. That there is + not question merely of persecutions predicted, is proved by the next + verse, in which He goes on, in immediate connection with this + (<em class="tei tei-emph"><span style= + "font-style: italic">But</span></em> I tell you the truth, it is + expedient to you that I go) to reconcile them to His departure. For + the same reason, there is not question merely of the coming of the + Holy Ghost, since that was no cause for sorrow, but of His coming + <em class="tei tei-emph"><span style="font-style: italic">in Christ's + place</span></em>. The prediction of persecution, and of the coming + of the Holy Ghost as <em class="tei tei-emph"><span style= + "font-style: italic">implying the departure of Christ</span></em>, + was what filled their hearts with sorrow.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">7. Sed ego veritatem dico vobis: + expedit vobis ut ego vadam: si enim non abiero, Paraclitus non + veniet ad vos: si autem abiero, mittam eum ad vos.</td> + + <td class="tei tei-cell">7. But I tell you the truth: it is + expedient to you that I go: for if I go not, the Paraclete will + not come to you: but if I go, I will send him to you.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">7. <span class= + "tei tei-hi"><span style="font-weight: 700">But.</span></span> The + meaning is: notwithstanding your silence (verse 5), or: + notwithstanding your sorrow (verse 6), <span class= + "tei tei-hi"><span style="font-weight: 700">I tell you the truth: it + is expedient to you that I go</span></span>. This expediency arose + from the free disposition of the Divine economy that the Son of God + should remove from among men His visible <span class="tei tei-pb" id= + "page281">[pg 281]</span><a name="Pg281" id="Pg281" class= + "tei tei-anchor"></a> presence before the Holy Ghost should come. + Nothing in the nature of things necessarily required this; but God + freely decreed it so.</p><a name="XVI_8" id="XVI_8" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">8. Et cum venerit ille, arguet mundum + de peccato, et de iustitia, et de iudicio.</td> + + <td class="tei tei-cell">8. And when he is come he will + convince the world of sin, and of justice, and of + judgment.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">9. De peccato quidem, quia non + crediderunt in me:</td> + + <td class="tei tei-cell">9. Of sin: because they believed not + in me.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">10. De iustitia vero, quia ad Patrem + vado, et iam non videbitis me:</td> + + <td class="tei tei-cell">10. And of justice: because I go to + the Father; and you shall see me no longer.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">11. De iudicio autem, quia princeps + huius mundi iam iudicatus est.</td> + + <td class="tei tei-cell">11. And of judgment: because the + prince of this world is already judged.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">8-11. We may take + these four verses together, as the three last explain the first. + Christ goes on to show why it is expedient for the Apostles that He + should leave them, and that the Holy Ghost should come. <span class= + "tei tei-hi"><span style="font-weight: 700">And when he is come, he + will convince</span></span>, &c. The Greek word for <span class= + "tei tei-q">“will convince”</span> is ἐλένξει, which may mean + either—(<span class="tei tei-hi"><span style= + "font-style: italic">a</span></span>) to rebuke, or (<span class= + "tei tei-hi"><span style="font-style: italic">b</span></span>) to + prove a thing clearly so that it must be admitted. It is not + absolutely necessary that the word be used in the same sense + throughout these verses; but since there is nothing to indicate that + it is used in different senses, we take it in the same sense + throughout. This sense we believe to be the second just indicated, + for this alone suits verses 10 and 11.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The meaning of the + whole passage, then, we take to be the following:—And when the Holy + Ghost is come, He will clearly prove to the <em class= + "tei tei-emph"><span style= + "font-style: italic">unbelieving</span></em> world, principally + through your preaching and miracles, its own sin, My justice, and its + own condemnation. Its own sin of incredulity, which is proved by the + fact that the children of this wicked world did not believe in Me + (verse 9); My justice, which is proved by the fact that I go to God + to reign with Him for ever, so that men shall see Me no more; its own + condemnation, which is shown to be certain by the fact that its + prince, the devil, is already condemned. Christ's victory over the + devil at His death implied the condemnation of the devil's kingdom, + the world. And as Christ's death was so near, the devil might be said + to be already condemned.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">If it be objected + to our interpretation that, since there is question in verses 9 and + 11 of the <em class="tei tei-emph"><span style= + "font-style: italic">world's</span></em> sin and condemnation, so + there must be question of the world's justice in verse 10, we reply + that Christ makes it sufficiently clear that He is speaking in verse + 10 of His own justice by the words He adds: <span class= + "tei tei-q">“Because I go to the Father, and you shall see Me no + longer.”</span></p><span class="tei tei-pb" id="page282">[pg + 282]</span><a name="Pg282" id="Pg282" class="tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">If it be objected + that the Holy Ghost did not prove to the world its own sin, nor + Christ's justice, nor its own condemnation, we reply that He did, + though the world in many of its children closed its eyes to the + proof; <span class="tei tei-hi"><span style= + "font-style: italic">Oculos habent et non videbunt</span></span>. + (Ps. cxiii. 5.) The world saw in the sanctity of the Christian + religion, in the miracles wrought by Christ's followers, in the power + of the Apostles and their successors over devils and those possessed + by devils, what ought to have convinced it of Christ's Divinity, and + of its own sin and inevitable condemnation.</p><a name="XVI_12" id= + "XVI_12" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">12. Adhuc multa habeo vobis dicere: + sed non potestis portare modo.</td> + + <td class="tei tei-cell">12. I have yet many things to say to + you: but you cannot hear them now.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">12. <span class= + "tei tei-hi"><span style="font-weight: 700">I have yet many + things.</span></span> Among these many things which they were not yet + able to bear were, probably, the nature of His earthly kingdom, and + the abrogation of the Jewish Law, in as far as it was judicial and + ceremonial. As Jews who had grown up imbued with deepest reverence + for the Mosaic Law, the Apostles were naturally slow to believe that + it was to be abrogated; and immediately before St. Peter received + Cornelius into the Church as the first-fruits of the Gentile world, + he had to be taught by a vision from heaven that the Jewish + distinction between clean and unclean meats was no longer to exist. + (Acts x. 10-16.) And as to the nature of Christ's earthly kingdom, + the Apostles in common with the rest of their race still hoped that + the Messias would establish a mighty Jewish empire, and restore + Israel to a foremost place among the nations. Even on Ascension day + they still cherished this hope, as we learn from the Acts: + <span class="tei tei-q">“Lord, wilt Thou at this time restore again + the kingdom to Israel?”</span> (Acts i. 6).</p><a name="XVI_13" id= + "XVI_13" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">13. Cum autem venerit ille Spiritus + veritatis, docebit vos omnem veritatem: non enim loquetur a + semetipso: sed quaecumque audiet loquetur, et quae ventura sunt + annuntiabit vobis.</td> + + <td class="tei tei-cell">13. But when he, the Spirit of truth, + is come, he will teach you all truth. For he shall not speak of + himself: but what things soever he shall hear, he shall speak: + and the things that are to come he shall shew you.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">13. <span class= + "tei tei-hi"><span style="font-weight: 700">But when he, the Spirit + of truth, is come.</span></span> Though you are now unable to bear + these truths, you shall be taught them all by the Holy Ghost. The + Greek for <span class="tei tei-hi"><span style= + "font-weight: 700">will teach</span></span> (docebit) is ὀδηγήσει, + which means to lead on the way, to conduct; and the sense, therefore, + is: He shall <em class="tei tei-emph"><span style= + "font-style: italic">guide</span></em> you into <em class= + "tei tei-emph"><span style="font-style: italic">all the + truth</span></em> (which I have still to tell you, but which you are + now unable to bear). We are not to suppose that the Apostles were + taught all the truth on the day of Pentecost; the revelation was + vouchsafed gradually, and <span class="tei tei-pb" id="page283">[pg + 283]</span><a name="Pg283" id="Pg283" class="tei tei-anchor"></a> at + their death the deposit of faith was complete.<a id="noteref_101" + name="noteref_101" href="#note_101"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">101</span></span></a> Since + the Apostles' time, doctrines and dogmas have, indeed, been more + fully drawn out and developed, but no new doctrines have been + revealed. This follows clearly from the words we are considering; for + it was to the Apostles, to those same men who were now unable to bear + it, that the Holy Ghost was to teach the <em class= + "tei tei-emph"><span style="font-style: italic">whole</span></em> + truth.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The promise here + made to the Apostles, that they should be taught the whole truth by + the Holy Ghost, while it regarded them <em class= + "tei tei-emph"><span style="font-style: italic">directly</span></em>, + regarded the whole Church indirectly; for it is to them as Apostles, + appointed to teach the whole Church, that Christ speaks: <span class= + "tei tei-q">“I have chosen you, and have appointed you, that you + should go, and should bring forth fruit, and your fruit should + remain”</span> (John <a href="#XV_16" class="tei tei-ref">xv. + 16</a>). And in the solemn prayer to the Father, with which this + discourse concludes, He prays the Father: <span class= + "tei tei-q">“Sanctify them (the Apostles) in (the) truth.... And not + for them only do I pray, but for them also who, through their word, + shall believe in me.”</span> So that the Apostles first, and through + them the Church of Christ, received the whole truth from the Holy + Ghost.<a id="noteref_102" name="noteref_102" href= + "#note_102"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">102</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">For he shall not speak of + himself.</span></span> These words give a reason why the Holy Ghost + shall teach the truth. No other reason than His own Divinity and + essential truthfulness was necessary; but, as the Apostles did not + yet understand that this new Comforter was Divine, Jesus vouchsafes + another reason to convince them of His truthfulness. This other + reason is, that the Holy Ghost shall speak to them, not what has been + excogitated or invented by Himself, but what he received from the Son + of God in His eternal procession. Doubtless the Apostles did not yet + know much about the mystery of the Divine procession; still they + could gather from these words that the new Comforter was to announce + to them the truth, as Christ's legate, and this was enough.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">But what things soever he + shall hear, he shall speak.</span></span> A Divine Person + <span class="tei tei-pb" id="page284">[pg 284]</span><a name="Pg284" + id="Pg284" class="tei tei-anchor"></a> (unless He were possessed of + two natures, like Jesus Christ) cannot be conceived to acquire + anything except in His procession; for once He is a Divine Person He + is infinite, and can receive nothing that He does not already + possess. Hence whatever the Holy Ghost <em class= + "tei tei-emph"><span style="font-style: italic">heard</span></em>, He + heard from all eternity, in proceeding from the Father and the + Son.<a id="noteref_103" name="noteref_103" href= + "#note_103"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">103</span></span></a> Yet, + though the Holy Ghost heard and hears from all eternity, the + <em class="tei tei-emph"><span style= + "font-style: italic">future</span></em> tense <span class= + "tei tei-q">“shall hear”</span> is used because there is question of + knowledge <em class="tei tei-emph"><span style= + "font-style: italic">to be manifested in the + future</span></em>.<a id="noteref_104" name="noteref_104" href= + "#note_104"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">104</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">And the things that are + to come he shall shew you.</span></span> Hence the Holy Ghost was to + confer the gift of prophecy on the Apostles. As evidence that He + conferred this gift upon them, see Acts xx. 29; St. Jude 17, 18, and + The Apocalypse.</p><a name="XVI_14" id="XVI_14" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">14. Ille me clarificabit: quia de meo + accipiet, et annuntiabit vobis.</td> + + <td class="tei tei-cell">14. He shall glorify me; because he + shall receive of mine, and shall shew <span class= + "tei tei-hi"><span style="font-style: italic">it</span></span> + to you.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">14. <span class= + "tei tei-hi"><span style="font-weight: 700">He shall glorify me. + because he shall receive of mine</span></span> (ἐκ τοῦ ἐμοῦ), + <span class="tei tei-hi"><span style="font-weight: 700">and shall + shew it to you</span></span>.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Holy Ghost + gave glory to Christ before men by showing that Christ was the + Messias and Saviour of the world. This He did principally through the + Apostles, by imparting to them (in so far it was necessary or useful + for them) the knowledge which He had received from the Son, and + especially, as the context here (verse 16) proves, the knowledge of + future things. In the words, <span class="tei tei-q">“He shall + receive of mine,”</span> we refer <span class= + "tei tei-q">“mine”</span> to the Son's knowledge, which, however, + <em class="tei tei-emph"><span style="font-style: italic">in + reality</span></em> does not differ in a Divine Person from His + essence.<a id="noteref_105" name="noteref_105" href= + "#note_105"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">105</span></span></a></p><span class="tei tei-pb" + id="page285">[pg 285]</span><a name="Pg285" id="Pg285" class= + "tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">As we remarked + already on verse 13, a Divine Person (having no other nature than the + Divine), cannot be conceived to receive anything except in His + procession; and hence when the Holy Ghost is here said to receive + from the Son, we have a convincing proof that <em class= + "tei tei-emph"><span style="font-style: italic">He proceeds from the + Son</span></em>.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">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 Son.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(<span class= + "tei tei-hi"><span style="font-style: italic">a</span></span>) First, + they supplied πατρός after τοῦ ἐμοῦ, and thus represented Christ as + saying that the Holy Ghost should receive from the Father. Hence they + concluded that He proceeds only from the Father. But we say in + reply—(1) that it is against the rules of Greek syntax that the + possessive pronoun τοῦ ἐμοῦ should refer to a word not expressed in + the phrase. (2) That all the fathers, Greek as well as Latin, + referred τοῦ ἐμοῦ to <em class="tei tei-emph"><span style= + "font-style: italic">what is in the Son</span></em> and not to the + Father. (3) The context here Proves that τοῦ ἐμοῦ does not refer to + the Father. For in verse 15 we have the pronoun repeated in the + plural: <span class="tei tei-q">“All things whatsoever the Father + hath <em class="tei tei-emph"><span style="font-style: italic">are + mine</span></em> (ἐμά ἐστιν). Therefore I said, he shall receive of + <em class="tei tei-emph"><span style= + "font-style: italic">mine</span></em>,”</span> and it is plain that + in both instances <em class="tei tei-emph"><span style= + "font-style: italic">mine</span></em> refers to the same thing; hence + not to the Father, but to what is in the Son, communicated from the + Father.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(<span class= + "tei tei-hi"><span style="font-style: italic">b</span></span>) + Equally inadmissible is the other interpretation by which it was + attempted to explain away this text. According to this second view, + Christ's words would mean: The Holy Ghost shall glorify Me because He + shall receive of Mine <em class="tei tei-emph"><span style= + "font-style: italic">from My Father</span></em>, and shall show it to + you. But there is nothing to justify this insertion of the words + <span class="tei tei-q">“from My Father;”</span> on the contrary, the + whole context points to the fact that the Holy Ghost is to receive + what is the Son's (of mine) <em class="tei tei-emph"><span style= + "font-style: italic">from the Son Himself</span></em>. For since the + Holy Ghost in reality glorified the Father and Himself as well as the + Son, when we find it here stated that He shall glorify the Son, + <em class="tei tei-emph"><span style= + "font-style: italic">because</span></em> He shall receive of Him, the + natural inference is, that He receives from Him directly, and not + merely through the Father. Besides, when the text distinctly states + that the Holy Ghost shall receive of the Son, it is wholly arbitrary + and really not an interpretation of the words at all to say that He + receives of the Son <em class="tei tei-emph"><span style= + "font-style: italic">through the Father</span></em>, and not directly + of the Son Himself.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Hence the words of + this verse plainly mean that the Holy Ghost receives from the Son, + and consequently, as we saw above on verse 13, afford a proof that He + proceeds from the <span class="tei tei-pb" id="page286">[pg + 286]</span><a name="Pg286" id="Pg286" class="tei tei-anchor"></a> + Son, just as those of xv. 26 prove that He proceeds from the Father. + He proceeds, therefore, as our faith professes, Ex Patre <span class= + "tei tei-hi"><span style= + "font-style: italic">Filioque</span></span>.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">15. Omnia quaecumque habet Pater, mea + sunt. Propterea dixi: quia de meo accipiet, et annuntiabit + vobis.</td> + + <td class="tei tei-cell">15. All things whatsoever the Father + hath, are mine. Therefore I said, he shall receive of mine, and + show <span class="tei tei-hi"><span style= + "font-style: italic">it</span></span> to you.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">15. <span class= + "tei tei-hi"><span style="font-weight: 700">Therefore I said, he + shall receive</span></span>, &c. The present (λαμβάνει) is the + more probable reading, but it is used for the future, so that the + Vulgate gives the meaning. This verse is variously connected with the + preceding, even by Catholic commentators. We believe that Christ is + here proving what He has just said, namely, that the Holy Ghost + should receive of Him. The proof is this: All whatsoever the Father + hath (except, of course, the relation of Paternity) is the Son's; but + the Father has <span lang="la" class="tei tei-foreign" xml:lang= + "la"><span style="font-style: italic">spiratio activa</span></span>: + in other words, the Holy Ghost proceeds from Him, therefore He + proceeds from the Son also: <span class="tei tei-q">“All things + whatsoever the Father hath are mine; <em class= + "tei tei-emph"><span style="font-style: italic">therefore</span></em> + I said, He shall receive of mine, and shew it to you.”</span> Note + that this verse, too, furnishes a clear proof of the procession of + the Holy Ghost from the Son, since the Son has all that the Father + hath.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">16. Modicum, et iam non videbitis me: + et iterum modicum, et videbitis me: quia vado ad Patrem?</td> + + <td class="tei tei-cell">16. A little while, and now you shall + not see me: and again a little while, and you shall see me: + because I go to the Father.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">16. Instead of ού + the best supported Greek text reads οὐκέτι (no longer), and omits the + words <span class="tei tei-q">“because I go to the Father.”</span> We + are not, however, convinced that the Vulgate is wrong in retaining + the words, for the next verse, where they are certainly genuine, + makes it clear that our Lord must have used the words here; though, + of course, it is possible that St. John did not record them.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">A little + while.</span></span> There are two probable interpretations of the + two <span class="tei tei-q">“little whiles.”</span> According to one, + the first <span class="tei tei-q">“little while”</span> is the short + time until Christ's death, and <em class="tei tei-emph"><span style= + "font-style: italic">after</span></em> that they should not see Him; + then another <span class="tei tei-q">“little while,”</span> namely + the three days that His body was in the grave, and <em class= + "tei tei-emph"><span style="font-style: italic">after</span></em> + that they should see Him risen to a glorious and immortal life. + According to the other, the first <span class="tei tei-q">“little + while”</span> is the time until the ascension, and <em class= + "tei tei-emph"><span style="font-style: italic">after</span></em> + that they should see Him no longer among them on earth; the second + <span class="tei tei-q">“little while”</span> is the time from the + ascension until the day of general judgment, and <em class= + "tei tei-emph"><span style="font-style: italic">after</span></em> + that they should see Him for ever, their joy no man should take from + them (verse <span class="tei tei-pb" id="page287">[pg + 287]</span><a name="Pg287" id="Pg287" class="tei tei-anchor"></a> + 22), and they would require to ask Him no questions (verse 23), + because all would be clear in the light of the beatific vision.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We prefer the + latter view; for when Christ goes on in the following verses to + explain, His words, especially in verses 22 and 23, are not easily or + naturally understood in the first interpretation. For, though the + Apostles did rejoice after His resurrection (John xx. 20), and though + that glorious event with all that it implied must have been to them a + source of lasting joy, still they had very many occasions for + sorrowing subsequently. Besides, we know that after His resurrection + they put Him questions (Acts i. 6). Hence, we prefer to hold that the + second <span class="tei tei-q">“little while”</span> (with the Lord a + thousand years are as one day, 2 Peter iii. 8) shall terminate with + the day of judgment, for then only shall they require to put Him no + questions, and both body and soul shall be for ever happy.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">Because I go to the + Father.</span></span> Some connect with both the preceding members. + Others, as Mald., only with the first member—you shall not see Me, + because I go to the Father.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">17. Dixerunt ergo ex discipulis eius + ad invicem: Quid est hoc quod dicit nobis: Modicum, et non + videbitis me: et iterum modicum: et videbitis me, et quia vado + ad Patrem?</td> + + <td class="tei tei-cell">17. Then some of his disciples said + one to another: What is this that he saith to us: A little + while, and you shall not see me: and again a little while, and + you shall see me, and because I go to the Father?</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">18. Dicebant ergo: Quid est hoc quod + dicit Modicum: nescimus quid loquitur.</td> + + <td class="tei tei-cell">18. They said therefore: What is this + that he saith, A little while? we know not what he + speaketh.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">17, 18. The + Apostles were perplexed, and did not understand. Doubtless their + sorrow at the thought of His departure confused them, and in any case + the meaning was not clear.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">19. Cognovit autem Iesus quia volebant + cum interrogare et dixit eis: De hoc quaeritis inter vos quia + dixi, Modicum? et non videbitis me: et iterum modicum, et + videbitis me.</td> + + <td class="tei tei-cell">19. And Jesus knew that they had a + mind to ask him: and he said to them: Of this do you inquire + among yourselves, because I said: A little while, and you shall + not see me: and again a little while, and you shall see + me?</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">19. Though they + had spoken only among themselves, Jesus <span class="tei tei-pb" id= + "page288">[pg 288]</span><a name="Pg288" id="Pg288" class= + "tei tei-anchor"></a> knew their thoughts, and was aware of their + perplexity.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">20. Amen, amen dico vobis: quia + plorabitis et flebitis vos, mundus autem gaudebit: vos autem + contristabimini, sed tristitia vestra vertetur in gaudium.</td> + + <td class="tei tei-cell">20. Amen, amen, I say to you, that you + shall lament and weep, but the world shall rejoice: and you + shall be made sorrowful, but your sorrow shall be turned into + joy.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">21. Mulier cum parit, tristitiam + habet, quia venithora eius: cum autem pepererit puerum, iam non + meminit pressurae propter gaudium, quia natus est homo in + mundum.</td> + + <td class="tei tei-cell">21. A woman, when she is in labour, + hath sorrow, because her hour is come: but when she hath + brought forth the child, she remembereth no more the anguish, + for joy that a man is born into the world.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">20, 21. He + compares their brief sorrow here below to that of a woman in labour, + and their lasting joy to that of a mother when she has brought forth + her child.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">22. Et vosigitur nunc quidem + tristitiam habetis, iterum autem videbo vos, et gaudebit cor + vestrum: et gaudium vestrum nemo toilet a vobis?</td> + + <td class="tei tei-cell">22. So also you now indeed have + sorrow, but I will see you again, and your heart shall rejoice; + and your joy no man shall take from you.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">22. Applying the + preceding comparison, He says: You too now in this life, the period + of your travail, have sorrow; but I will see you again at the day of + general judgment (or, perhaps, when their souls should enter heaven), + and then your joy shall be lasting.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">23. Et in illo die me non rogabitis + quidquam. Amen, amen dico vobis: si quid petieritis Patrem in + nomine nemo dabit vobis.</td> + + <td class="tei tei-cell">23. And in that day you shall not ask + me anything. Amen, amen, I say to you: if you ask the Father + anything in my name, he will give it you.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">23. In that time, + when you shall enjoy the vision of God, you shall not require to put + me any questions<a id="noteref_106" name="noteref_106" href= + "#note_106"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">106</span></span></a> (οὐκ + ἐρωτήσετε) as just now you wished to do (verse 19), because you shall + know all that you can <span class="tei tei-pb" id="page289">[pg + 289]</span><a name="Pg289" id="Pg289" class="tei tei-anchor"></a> + desire to know. Thus in the interpretation that we have adopted, + Christ, after promising the Apostles the knowledge of future things + while they are here on earth (verses 13-15), goes on in the following + verses (16-23) to promise them His own. society, eternal joy, and + perfect knowledge in the life to come.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">Amen, amen, I say to you: + if you ask</span></span> (αἰτήσητε) <span class= + "tei tei-hi"><span style="font-weight: 700">the Father + anything</span></span>, &c. These words ought to begin a new + verse, for a new subject, the efficacy of prayer, is begun. The + correct Greek reading is ἄν τι (not ὅτι ὅσα ἄν), and agrees with the + Vulgate, <span class="tei tei-q">“si quid.”</span> Most critics of + the Greek text read the latter part of this verse thus: <span class= + "tei tei-q">“If you ask the Father anything, He will give it you in + my name.”</span> Still we are inclined to believe that the Vulgate + reading, which connects <span class="tei tei-q">“in my name”</span> + with <span class="tei tei-q">“ask”</span> and not with <span class= + "tei tei-q">“will give,”</span> is correct; for immediately after (in + verses 24 and 26) we have question of asking in the name of Christ. + Moreover, the connection between verses 23 and 24, with the apparent + antithesis: <span class="tei tei-q">“if you ask the Father anything + in my name, He will give it you. Hitherto you have not asked anything + in my name,”</span> confirms the Vulgate reading. We prefer the + Vulgate reading therefore, and the sense is, that if they ask the + Father anything in the name, through the merits, of Christ, He will + give it; provided, of course, as St. John says in his First Epistle + (v. 14) they ask according to the will of God. Hence the Church + always asks through the merits of Christ: <span class= + "tei tei-q">“Per Christum Dominum nostrum,”</span> or <span class= + "tei tei-q">“Per Dominum nostrum Jesum Christum,”</span> &c.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">There could be no + clearer proof than this verse affords of the wondrous efficacy of + prayer.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">24. Usque modo non petistis quidquam + in nomine meo: petite, et accipietis, ut gaudium vestrum sit + plenum.</td> + + <td class="tei tei-cell">24. Hitherto you have not asked + anything in my name. Ask, and you shall receive: that your joy + may be full.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">24. They had + already indeed asked of Christ Himself; they had also asked the + Father; but not in the name of Christ, as they are now bid to do. + This was a new form of prayer. The Jews, when praying, begged of God + to remember their Patriarchs, Abraham, Isaac, and Jacob; Christians + appeal through the name and merits of Jesus Christ.</p><span class= + "tei tei-pb" id="page290">[pg 290]</span><a name="Pg290" id="Pg290" + class="tei tei-anchor"></a> <a name="XVI_25" id="XVI_25" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">25. Haec in proverbiis locutus sum + vobis. Venit hora, cum iam non in proverbiis loquar vobis, sed + palam de Patre annuntiabo vobis.</td> + + <td class="tei tei-cell">25. These things I have spoken to you + in proverbs. The hour cometh when I will no more speak to you + in proverbs, but will show you plainly of the Father.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">25. <span class= + "tei tei-hi"><span style="font-weight: 700">In + proverbs.</span></span> The word translated <span class= + "tei tei-q">“proverbs”</span> is παροιμίαις, which signifies not + merely proverbial, but also obscure or figurative language; and this + is the sense here, as is proved by the antithesis between speaking + <span class="tei tei-q">“in proverbs”</span> and speaking + <span class="tei tei-q">“plainly.”</span> <span class= + "tei tei-q">“These things,”</span> then, concerning His death, His + resurrection, His return to the Father, the <span class= + "tei tei-q">“little whiles,”</span> &c., He had spoken obscurely. + We must hold that the words of institution of the Blessed Eucharist + are not included in <span class="tei tei-q">“these things.”</span> + They did not belong to this discourse <em class= + "tei tei-emph"><span style="font-style: italic">after</span></em> the + Last Supper, but were spoken during the supper. Moreover, had they + been obscure, surely three Evangelists and St. Paul would not have + narrated them without some explanation.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">The hour cometh when I + will no more speak to you in proverbs.</span></span> <span class= + "tei tei-q">“Hour”</span> is the ordinary Hebraism for time. Some + refer this to the next life, some to the forty days of Christ's risen + life, and some to the time after Pentecost. With St. Aug. and Mald. + we prefer this latter view, for the first opinion seems excluded by + the next verse, where it is said they will ask of the Father during + the time in question, and we know they shall not require to ask in + heaven. The second opinion too (unless it be joined with the third) + is improbable, for it was not till the day of Pentecost, when they + were <span class="tei tei-q">“endued with power from on high”</span> + (Luke xxvi. 49), that they were able to bear plain speaking, or that + Christ <em class="tei tei-emph"><span style= + "font-style: italic">through the Holy Ghost</span></em> spoke plainly + to them.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">26. In illo die in nomine meo petetis: + et non dico vobis quia ego rogabo Patrem de vobis:</td> + + <td class="tei tei-cell">26. In that day you shall ask in my + name: and I say not to you, that I will ask the Father for + you:</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">26. <span class= + "tei tei-hi"><span style="font-weight: 700">I say not to you, that I + will ask the Father for you.</span></span> The sense is: I need not + say, I do not need to tell you, that I will ask the Father for you. + This form of expression is what is called <span class= + "tei tei-q">“praeteritio,”</span> not <span class= + "tei tei-q">“exclusio,”</span> for we know that Christ is + <span class="tei tei-q">“always living to intercede for us”</span> + (Heb. vii. 25). The connection in the following verse: <span class= + "tei tei-q">“For the Father Himself,”</span> &c., shows that + Christ also wished to intimate <span class="tei tei-pb" id= + "page291">[pg 291]</span><a name="Pg291" id="Pg291" class= + "tei tei-anchor"></a> that such intercession on His part would not be + necessary, because the Father Himself would be prompt to hear and + answer their prayers. Thus they should understand that, though + Christ, their advocate, was leaving them, yet they had no reason to + be disheartened, since the Father unsolicited would love them and + hear their prayers, because they had loved Christ, and believed Him + to be the Messias sent by God.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">27. Ipse enim Pater amat vos, quia vos + me amastis, et credidistis quia ego a Deo exivi.</td> + + <td class="tei tei-cell">27. For the Father himself loveth you, + because you have loved me, and have believed that I came out + from God.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">28. Exivi a Patre, et veni in mundum: + iterum relinquo mundum, et vado ad Patrem.</td> + + <td class="tei tei-cell">28. I came forth from the Father, and + am come into the world: again I leave the world, and I go to + the Father.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">28. Taking up the + closing words of the preceding verse, He insists upon the truth of + what they have believed. For in coming into the world I did come out + from God, who is My Father, and now I return to Him in leaving the + world, Some commentators refer the words: <span class="tei tei-q">“I + came forth from the Father”</span> to the eternal procession, and the + following words to the mission in time; but we think the view we + follow more probable; for what is here asserted is what the Apostles + had already believed, and we doubt if they yet understood or believed + in the eternal procession.</p><a name="XVI_29" id="XVI_29" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">29. Dicunt ei discipuli eius: Ecce + nunc palam loqueris, et proverbium nullum dicis:</td> + + <td class="tei tei-cell">29. His disciples say to him: Behold + now thou speakest plainly, and speakest no proverb.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">29. In saying that + He was about to leave the world and go to the Father, He spoke + plainly, and explained their doubts of verse 17.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">30. Nunc scimus quia scis omnia, et + non opus est tibi ut quis te interroget: in hoc credimus quia a + Deo existi.</td> + + <td class="tei tei-cell">30. Now we know that thou knowest all + things, and thou needest not that any man should ask thee. By + this we believe that thou comest forth from God.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">30. Seeing that He + had read their thoughts (verse 19), and anticipated their inquiries, + even for this reason they declare their faith in Him as the Messias + and Son of God to be <em class="tei tei-emph"><span style= + "font-style: italic">confirmed</span></em> and made + perfect.</p><span class="tei tei-pb" id="page292">[pg + 292]</span><a name="Pg292" id="Pg292" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">31. Respondit eis Iesus: Modo + creditis?</td> + + <td class="tei tei-cell">31. Jesus answered them: Do you now + believe?</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">31. Christ's reply + does not deny that they believe; yet insinuates, if we take it + interrogatively with the Vulgate, that He had reason to doubt the + firmness of the faith they boasted, as indeed He goes on to declare + plainly in the following verses.</p><a name="XVI_32" id="XVI_32" + class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">32. Ecce venit hora, et iam venit, ut + dispergamini unusquisque in propria, et me solum relinquatis: + et non sum solus, quia Pater mecum est.</td> + + <td class="tei tei-cell">32. Behold the hour cometh, and it is + now come, that you shall be scattered every man to his own, and + shall leave me alone: and yet I am not alone because the Father + is with me.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">32. <span class= + "tei tei-hi"><span style="font-weight: 700">Hour</span></span> is + again a Hebraism for time. This same prediction, or a similar one, is + recorded by St. Matt. (xxvi. 31), and St. Mark (xiv. 27), and + according to both it was made after Christ and the Apostles had left + the supper room to go towards the Mount of Olives. As we observed + above on <a href="#XIV_31" class="tei tei-ref">xiv. 31</a>, we think + it highly improbable that this long discourse after the Last Supper + was spoken in the crowded streets of Jerusalem; and if the words of + SS. Matthew or Mark obliged us to hold that the prediction, recorded + by those Evangelists was spoken whilst Christ and the Apostles passed + along the streets, we would hold that this prediction, recorded by + St. John, is a different one, and that Christ referred twice on this + night to the desertion of His Apostles. In reality, however, SS. + 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 supped, or at some quiet spot on + the way to Mount Olivet.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">33. Haec locutus sum vobis, ut in me + pacem habeatis. In mundo pressuram habebitis: sed confidite, + ego vici mundum.</td> + + <td class="tei tei-cell">33. These things I have spoken to you, + that in me you may have peace. In the world you shall have + distress: but have confidence, I have overcome the world.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">33. These last + discourses He had spoken to confirm their faith and afford them + consolation, that so they might have peace of heart, despite the + hatred of the world. Then He closes this beautiful discourse with the + consoling and encouraging assurance that He was just about to conquer + the world (by prolepsis He speaks of His victory as already gained). + The context shows that this assurance implied that they too, through + Him, should triumph over the world. For it is because His victory + implied theirs that He tells them to have confidence. <span class= + "tei tei-q">“For whatsoever is born of God overcometh the world: and + this is <span class="tei tei-pb" id="page293">[pg 293]</span><a name= + "Pg293" id="Pg293" class="tei tei-anchor"></a> the victory which + overcometh the world, our faith”</span> (1 John v. 4).</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Thus in His last + words to His Apostles before His passion, at the very moment when He + knew that His enemies were approaching (xv. 30), Christ confidently + claims the glory of a conqueror.</p> + </div><span class="tei tei-pb" id="page294">[pg 294]</span><a name= + "Pg294" id="Pg294" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"> + <a name="toc69" id="toc69"></a> <a name="pdf70" id="pdf70"></a> + + <h1 class="tei tei-head" style= + "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"> + <span style="font-size: 173%">Chapter XVII.</span></h1> + + <div class="block tei tei-quote" style= + "margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">1-5.</span> <span class="tei tei-hi"><span style= + "font-size: 90%; font-weight: 700">As man, Christ prays to the Father + for Himself.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">6-19.</span> <span class="tei tei-hi"><span style= + "font-size: 90%; font-weight: 700">He prays for the + Apostles.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">20-23.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">He + prays for all the faithful.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">24-26.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">His + last prayer for the Apostles.</span></span></p> + </div> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">1. Haec locutus est Iesus: et + sublevatis oculis in coelum, dixit: Pater venit hora, clarifica + Filium tuum ut Filius tuus clarificet te:</td> + + <td class="tei tei-cell">1. These things Jesus spoke, and + lifting up his eyes to heaven, he said: Father, the hour is + come, glorify thy Son, that thy Son may glorify thee.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">1. <span class= + "tei tei-hi"><span style="font-weight: 700">These + things</span></span>, we understand here of all that is comprised in + the discourses just recorded (xiii. 31-xvi. 33). Having completed His + words of warning and consolation and love, Jesus now turns from + teaching to prayer, from earth to heaven, from His children to His + Father.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">Glorify thy Son, that thy + Son may glorify thee.</span></span> Christ, <em class= + "tei tei-emph"><span style="font-style: italic">as man</span></em>, + prays to His Father; and the sense is: The time of My trial is come; + do not desert Me, but glorify Me by exalting My humanity to a + participation in the glory of the Divinity; that so, by My + resurrection and ascension, I may give glory to Thee, by giving + eternal life to all whom Thou hast given me<a id="noteref_107" name= + "noteref_107" href="#note_107"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">107</span></span></a> (verse + 2).</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">2. (<span class= + "tei tei-hi"><span style="font-style: italic">a</span></span>) + Sicut dedisti ei potestatem omnis carnis, ut omne quod dedisti + ei, det eis vitam aeternam.</td> + + <td class="tei tei-cell">2. As thou hast given him power over + all flesh, that he may give eternal life to all whom thou hast + given him.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">2. These words + explain <em class="tei tei-emph"><span style= + "font-style: italic">how</span></em> Christ will glorify the Father, + namely, by giving eternal life to all whom the Father had given + Him.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">All flesh</span></span> + is a Hebraism for all mankind (John <a href="#I_14" class= + "tei tei-ref">i. 14</a>); and by another Hebraism the nominative + <span class="tei tei-q">“omne”</span> of the Vulgate is redundant, + the sense being as in our English version.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This verse we + connect with the last clause of verse 1, and take the sense to be: + That <span class="tei tei-pb" id="page295">[pg 295]</span><a name= + "Pg295" id="Pg295" class="tei tei-anchor"></a> Thy Son may glorify + Thee, <em class="tei tei-emph"><span style= + "font-style: italic">according as</span></em> Thou hast given Him + power over all men, <em class="tei tei-emph"><span style= + "font-style: italic">in order that</span></em> in them He may glorify + Thee. In other words, Christ prays that the Father may bring about + His own glory, which He had in view in giving Christ power over all + men. There are various other interpretations, but the above seems to + us best, as it connects naturally with the preceding, and retains the + ordinary signification of καθώς and ἵνα.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This power over + all men, Christ, as God, possessed from eternity, and as God-man He + obtained at His incarnation.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Though He has + power over all men, yet He does not give eternal life to all men, but + only to those <em class="tei tei-emph"><span style= + "font-style: italic">whom God has given Him</span></em> (<a href= + "#VI_36" class="tei tei-ref">vi. 37</a>), because only these + correspond with His grace. This is implied in Christ's language here, + for the words, <span class="tei tei-q">“to all whom Thou has given + Him,”</span> explain the expression all flesh, and show that it is + only in those who believe that the universal Power over <span class= + "tei tei-q">“all flesh”</span> is efficacious.</p><a name="XVII_3" + id="XVII_3" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">3. Haec est autem vita aeterna: ut + cognoscant te, solum Deum verum, et quem misisti Iesum + Christum.</td> + + <td class="tei tei-cell">3. Now this is eternal life: that they + may know thee, the only true God, and Jesus Christ, whom thou + hast sent.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">3. <span class= + "tei tei-hi"><span style="font-weight: 700">Now this is eternal + life</span></span>, &c. The sense is: this is the pledge, the + cause of eternal life (see John <a href="#III_36" class= + "tei tei-ref">iii. 36</a>), that they know Thee <em class= + "tei tei-emph"><span style="font-style: italic">with the knowledge of + faith</span></em>, know Thee to be the only true God and Jesus Christ + whom Thou hast sent. The Greek ἵνα γινώσκωσίν σε τὸν μόνον ἀληθινὸν + θεόν shows that the Father is here said to be the only God, to the + exclusion of other Gods, but not to the exclusion of other Persons + who participate in the same Godhead. It is not meant that the Father + is the only Divine Person. There are other Persons in the Godhead, + but there is no other Godhead. The words mean, then, that they may + know Thee to be the only true God, to the exclusion of all other + Gods; but do not mean that they may know Thee alone to be the true + God, to the exclusion of the Son and Holy Ghost.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Many of the + fathers adopt another interpretation of the verse, holding that the + order of the words is inverted, and that Divinity is predicated of + both the Father and Christ. They understand the verse thus: that they + may know Thee and Jesus Christ whom Thou hast sent, to be the only + true God. So SS. Aug., Amb., Hil., Greg. Naz., Athan., Cyp. + <span class="tei tei-pb" id="page296">[pg 296]</span><a name="Pg296" + id="Pg296" class="tei tei-anchor"></a> The latter interpretation more + clearly establishes Christ's Divinity against the Arians; but in any + interpretation it is clear that Christ implies His own Divinity, + since He declares that the knowledge of Himself, equally with that of + the Father, is the cause and pledge of eternal life. He who had said: + <span class="tei tei-q">“I and the Father are one”</span> (John x. + 30), and who, a few verses farther down in this prayer, says to the + Father: <span class="tei tei-q">“All my things are thine, and thine + are mine,”</span> cannot reasonably be supposed to withdraw His + claims to Divinity in the words before us.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Some of the + fathers, and many of the scholastics, hold that there is question in + verse 3 not of the knowledge of God through <em class= + "tei tei-emph"><span style="font-style: italic">faith</span></em>, + but of the knowledge of the blessed in heaven; and they argue from + this verse to prove that the essence of life eternal consists in + <em class="tei tei-emph"><span style= + "font-style: italic">knowing</span></em> God; in other words, that + the happiness of the blessed consists in an act of the <em class= + "tei tei-emph"><span style= + "font-style: italic">intellect</span></em>; namely, the vision of + God.<a id="noteref_108" name="noteref_108" href= + "#note_108"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">108</span></span></a> Since + we believe that the question here is of the knowledge of God through + faith, and not through the beatific vision, we hold that no argument + can be drawn from this verse as to the essence of the happiness of + the blessed.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">4. Ego te clarificavi super terram: + opus consummavi, quod dedisti mihi ut faciam:</td> + + <td class="tei tei-cell">4. I have glorified thee on the earth: + I have finished the work which thou gavest me to do:</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">4. Some understand + these words as proleptic, and take the sense to be: I am about to + glorify Thee by My death, to finish the work of <em class= + "tei tei-emph"><span style= + "font-style: italic">redemption</span></em> which thou gavest Me to + do. Others understand of the work of preaching, which was now + actually completed, and by which the Father's name and glory had been + manifested <em class="tei tei-emph"><span style= + "font-style: italic">upon the earth</span></em>. The latter + interpretation seems to us the more natural, and more suited to the + context, especially to verse 6: <span class="tei tei-q">“I have + manifested thy name to the men whom thou hast given me out of the + world.”</span></p><a name="XVII_5" id="XVII_5" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">5. Et nunc clarifica me tu, Pater, + apud temetipsum, claritate, quam habui, prius quam mundus + esset, apud te.</td> + + <td class="tei tei-cell">5. And now glorify thou me, O Father, + with thyself, with the glory which I had, before the world was, + with thee.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">5. In return for + His having given glory to the Father <em class= + "tei tei-emph"><span style="font-style: italic">upon the + earth</span></em>, Christ, as man, prays the Father to glorify Him in + heaven. There is a difficulty here, arising from the fact that Christ + <span class="tei tei-pb" id="page297">[pg 297]</span><a name="Pg297" + id="Pg297" class="tei tei-anchor"></a> seems to pray that the glory + which as God He possessed from all eternity may be given to Him + <em class="tei tei-emph"><span style="font-style: italic">as + man</span></em>. Now, the glory of God is incommunicable, and even + the blessed humanity of Christ is incapable of partaking fully + thereof. Hence various interpretations have been advanced in order to + explain this difficulty:—</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(1) Some say that + Christ, as man, prays merely for that glory which, <em class= + "tei tei-emph"><span style="font-style: italic">in the decrees of + God, was given</span></em> to His humanity from all eternity. 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 Christ.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(2) Hence others, + and we believe rightly, hold that in the latter part of the verse + there is question of the Divine and eternal glory of Christ, and + understand Him to pray that His humanity, according to its capacity, + may be made to partake of the glory of the Divinity. Of course, the + humanity was incapable of receiving the infinite glory of the + Divinity; but the glorious qualities of Christ's glorified body are a + participation, according to the capacity of the body, of the eternal + glory of the Son. <span class="tei tei-q">“Da ut claritas et gloria + quam ego ut Deus ab aeterno tecum habeo, communicetur et extendatur + usque ad carnem meam, quae propter dispensationem hactenus est + suspensa”</span><a id="noteref_109" name="noteref_109" href= + "#note_109"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">109</span></span></a> + (Tolet.)</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">6. Manifestavi nomen tuum hominibus, + quos dedisti mihi de mundo. Tui erant, et mihi eos dedisti: et + sermonem tuum servaverunt.</td> + + <td class="tei tei-cell">6. I have manifested thy name to the + men whom thou hast given me out of the world. Thine they were, + and to me thou gavest them: and they have kept thy word.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">6. This passage + from verse 6-19 refers primarily to the Apostles, as appears from + verses 12 and 18; and Christ prayed specially for them because He was + sending them into the world, the heralds of His Gospel (verse 18), + the foundations upon which His earthly kingdom was to be reared (Eph. + ii. 20). The sense is: I have manifested Thy name, <span class= + "tei tei-pb" id="page298">[pg 298]</span><a name="Pg298" id="Pg298" + class="tei tei-anchor"></a> Thy glory <em class= + "tei tei-emph"><span style= + "font-style: italic">effectually</span></em> (He had manifested it to + others, who refused to believe) to those whom Thou hast given Me to + be My Apostles; they were Thine by election, &c.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In this verse, as + well as in verses 7 and 8, the correct reading is ἔδωκας (gavest), + not δέδωκάς (hast given).<a id="noteref_110" name="noteref_110" href= + "#note_110"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">110</span></span></a></p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">7. Nunc cognoverunt quia omnia, quae + dedisti mihi: abs te sunt:</td> + + <td class="tei tei-cell">7. Now they have known that all things + which thou hast given me are from thee.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">8. Quia verba quae dedisti mihi, dedi + eis: et ipsi acceperunt, et cognoverunt vere quia a te exivi, + et crediderunt quia tu me misisti.</td> + + <td class="tei tei-cell">8. Because the words which thou gavest + me, I have given to them: and they have received them, and have + known in very deed that I came out from thee, and they have + believed that thou didst send me.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">9. Ego pro eis rogo: non pro mundo + rogo, sed pro his quos dedisti mihi, quia tui sunt:</td> + + <td class="tei tei-cell">9. I pray for them: I pray not for the + world, but for them whom thou hast given me: because they are + thine:</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">9. <span class= + "tei tei-hi"><span style="font-weight: 700">I pray for + them.</span></span> The pronouns are emphatic. For these men who on + so many grounds are deserving of Thy grace and care, do I, to whom + Thou gavest them, ask. But what does the Saviour of the world mean by + saying that He does not pray for the world, He who on the cross + prayed for the very men that crucified Him: <span class= + "tei tei-q">“Father, forgive them, for they know not what they + do”</span>? (Luke xxiii. 34). Some reply that Christ speaks not of + sufficient, but of efficacious prayer; but the true view is that He + is speaking only of this particular prayer, in which He asks for the + Apostles what the world was unfit and unwilling to receive (see + verses 13, 17, 18).</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The fact, then, + that He prays in this prayer, not for the Father's enemies, 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 Father.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">Because they are + thine.</span></span> These words sum up this first reason, and we + take them as depending upon the phrase: <span class="tei tei-q">“I + pray for them”</span> at the commencement of the verse.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">10. Et mea omnia tua sunt: et tua mea + sunt: et clarificatus sum in eis.</td> + + <td class="tei tei-cell">10. And all my things are thine, and + thine are mine: and I am glorified in them.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">10. <span class= + "tei tei-hi"><span style="font-weight: 700">And all my things are + thine, and thine are mine.</span></span> <span class="tei tei-pb" id= + "page299">[pg 299]</span><a name="Pg299" id="Pg299" class= + "tei tei-anchor"></a> Could anyone but God address God so? These + words seem to be thrown in to give a reason for the statement: + <span class="tei tei-q">“they are thine,”</span> the reason being + that since they were Christ's (the Father had made them Christ's), + they must be the Father's also, for <span class="tei tei-q">“all my + things are thine, and thine are mine.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">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 them, because + Christ, through them, had been glorified before men, as a teacher is + honoured by disciples attaching themselves to him. Or the words: + <span class="tei tei-q">“I am glorified,”</span> may possibly be + proleptic, and mean that Christ was to be glorified <em class= + "tei tei-emph"><span style= + "font-style: italic">afterwards</span></em> through the preaching of + the Apostles.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">11. Etiam non sum in mundo, et hi in + mundo sunt, et ego ad te venio. Pater sancte, serva eos in + nomine tuo, quos dedisti mihi: ut sint unum, sicut et nos.</td> + + <td class="tei tei-cell">11. And now I am not in the world, and + these are in the world, and I come to thee. Holy Father, keep + them in thy name, whom thou hast given me: that they may be + one, as we also are.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">11. A third reason + why they ought now to receive the Father's special care was because + Christ was now leaving them, and they were to remain in the + world.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">Keep them in thy name, + whom thou hast given me.</span></span> The sense of this reading is + sufficiently evident. The best-supported Greek reading, however, is + ὧ<a id="noteref_111" name="noteref_111" href="#note_111"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">111</span></span></a> (not + οὕς), ὧ being attracted into the dative case of the preceding noun, + and standing for ὁ. The most probable meaning of this Greek reading + is: keep them in the confession of Thy name, in the knowledge of + Thee, which Thou hast given to Me, and which I in turn have given to + them; that they may be one by a union of faith and charity + resembling, though in an imperfect way, the union between the Persons + of the Blessed Trinity.</p><a name="XVII_12" id="XVII_12" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">12. Cum essem cum eis, ego servabam + eos in nomine tuo. Quos dedisti mihi, custodivi: et nemo ex eis + periit, nisi filius perditionis, ut scriptura impleatur.</td> + + <td class="tei tei-cell">12. While I was with them, I kept them + in thy name. Those whom thou gavest me have I kept: and none of + them is lost, but the son of perdition, that the scripture may + be fulfilled.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">12. <span class= + "tei tei-hi"><span style="font-weight: 700">I kept + them.</span></span> In the original, the imperfect tense ἐτήρουν + brings out more clearly Christ's continuous care.</p><span class= + "tei tei-pb" id="page300">[pg 300]</span><a name="Pg300" id="Pg300" + class="tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In this verse, + too, there is a difference of opinion as to whether οὐς or ὦ is the + correct reading, but the Vulgate reading is more strongly supported + here than in verse 11.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">And none of them is lost, + but the son of perdition.</span></span> <span class="tei tei-q">“Son + of perdition”</span> is a Hebraism, signifying one devoted to + destruction, as Judas was, through his own fault.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">None of them was + lost in either soul or body except Judas, who was already lost as to + his soul, though not irreparably; and who was soon to be irreparably + lost both as to soul and body. But this loss of Judas was not to be + ascribed to Christ, but took place <em class= + "tei tei-emph"><span style="font-style: italic">in order + that</span></em> (see above on <a href="#XII_37" class= + "tei tei-ref">xii. 37-40</a>) the Scripture (Ps. xl. 10) might be + fulfilled. The Holy Ghost had predicted the ruin of Judas, because it + was foreseen that this would certainly come about through the + wretched Apostle's own fault. In the words: <span class= + "tei tei-q">“none of them is lost,”</span> we think there is question + of both the bodies and souls of the Apostles; for while it is + generally admitted that Christ here claims to have guarded the + <em class="tei tei-emph"><span style= + "font-style: italic">souls</span></em> of the Apostles from spiritual + ruin, John xviii. <a href="#XVIII_8" class="tei tei-ref">8</a>, + <a href="#XVIII_9" class="tei tei-ref">9</a>, seems to prove, as we + shall there show, that in the words before us Christ speaks of having + guarded from harm their bodies also.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">13. Nunc autem ad te venio: et haec + loquor in mundo, ut habeant gaudium meum impletum in + semetipsis.</td> + + <td class="tei tei-cell">13. And now I come to thee: and these + things I speak in the world, that they may have my joy filled + in themselves.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">13. <span class= + "tei tei-hi"><span style="font-weight: 700">These + things</span></span> we refer to what Christ had already spoken in + the hearing of the Apostles in this prayer to the Father; namely, + that He should give them life eternal (verse 2); that He should be + glorified with the Father (verse 5); and that in His absence the + Father would watch over them, and keep them in His name (verse + 11).</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">That they may have my joy + filled</span></span> (made full) <span class= + "tei tei-hi"><span style="font-weight: 700">in + themselves</span></span>. <span class="tei tei-q">“My joy”</span> + might mean the joy they had received from Christ, or the joy they + felt <em class="tei tei-emph"><span style= + "font-style: italic">because</span></em> of Christ; but we think the + most probable and most natural meaning is: that they may have the joy + which <em class="tei tei-emph"><span style="font-style: italic">I + feel</span></em> in going to the Father, made full in themselves. + Before this time He had said to them: <span class="tei tei-q">“If you + <span class="tei tei-pb" id="page301">[pg 301]</span><a name="Pg301" + id="Pg301" class="tei tei-anchor"></a> loved Me, you would indeed + <em class="tei tei-emph"><span style="font-style: italic">be + glad</span></em>, because I go to the Father”</span> (<a href= + "#XIV_28" class="tei tei-ref">xiv. 28</a>); and now He has spoken in + this prayer of the glory which awaited Him, and of the care of the + Father for the Apostles, in order that they may be reconciled to, and + fully rejoice in, His departure to the Father.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">14. Ego dedi eis sermonem tuum, et + mundus eos odio habuit, quia non sunt de mundo, sicut et ego + non sum de mundo.</td> + + <td class="tei tei-cell">14. I have given them thy word, and + the world hath hated them, because they are not of the world; + as I am not of the world.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">14. <span class= + "tei tei-hi"><span style="font-weight: 700">I have given them thy + word, and the world hath hated them.</span></span> <span class= + "tei tei-q">“I”</span> (ἐγώ) is emphatic; I, Thy Son. This is a + <em class="tei tei-emph"><span style= + "font-style: italic">fourth</span></em> reason why the Father ought + to watch over and guard the Apostles—the world hated them, and this + because they had received the words of Christ, which are the words of + the Father.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Though <em class= + "tei tei-emph"><span style="font-style: italic">in</span></em> the + world, the Apostles were not <em class="tei tei-emph"><span style= + "font-style: italic">of</span></em> the world, not imbued with its + spirit, nor pandering to its tastes.</p><a name="XVII_15" id= + "XVII_15" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">15. Non rogo ut tollas eos de mundo, + sed ut serves eos a malo.</td> + + <td class="tei tei-cell">15. I pray not that thou shouldst take + them out of the world, but that thou shouldst keep them from + evil.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">15. <span class= + "tei tei-hi"><span style="font-weight: 700">From evil</span></span> + (ἐκ τοῦ πονηροῦ). This may refer to the evil of the wicked world + which is sin, or to the devil, the <em class= + "tei tei-emph"><span style="font-style: italic">evil one</span></em>. + The parallel passage in 1 John v. 18, 19 favours the latter view. + These words, to which the Apostles were listening, gave them to know + that they must not despair, and wish to quit the world when trials + should come; but rather, remaining in the world, keep themselves + unspotted from its defilements.</p><a name="XVII_16" id="XVII_16" + class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">16. De mundo non sunt, sicut et ego + non sum de mundo.</td> + + <td class="tei tei-cell">16. They are not of the world: as I + also am not of the world.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">16. The last + clause of verse 14 is repeated as the ground of another petition, + namely, that the Father may <span class="tei tei-q">“sanctify”</span> + them.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In order to + emphasize the point in their hearing, and also as a motive why God + ought to hear the petition that follows, the fact that the Apostles + are not men of the world is repeated and insisted upon by Christ.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">17. Sanctifica eos in veritate. Sermo + tuus veritas est.</td> + + <td class="tei tei-cell">17. Sanctify them in truth. Thy word + is truth.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">17. <span class= + "tei tei-hi"><span style="font-weight: 700">In the + truth</span></span>, is the correct reading; not <span class= + "tei tei-q">“in <em class="tei tei-emph"><span style= + "font-style: italic">thy</span></em> <span class="tei tei-pb" id= + "page302">[pg 302]</span><a name="Pg302" id="Pg302" class= + "tei tei-anchor"></a> truth,”</span> nor <span class="tei tei-q">“in + truth.”</span> The word in which they are to be sanctified is + probably the word of God, which Christ had preached, and which is + referred to in the end of the verse: <span class="tei tei-q">“Thy + word is truth;”</span> and not, as Mald. holds, 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 functions.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In the Gospel, + then, and for the preaching of the Gospel Christ prays that the + Apostles may be sanctified. But what does the word <span class= + "tei tei-q">“sanctify”</span> here mean? Sometimes the word ἁγιάζειν + signifies to make holy, or to make more holy, or to keep more holy (1 + Cor. vii. 11; 1 Thess. v. 23); at other times, it means to set apart + or destine for an office; and in this sense it is generally used + throughout the Old Testament. Both senses are probably combined in + the word here, 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 them.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">18. Sicut tu me misisti in mundum, et + ego misi eos in mundum.</td> + + <td class="tei tei-cell">18. As thou hast sent me into the + world, I also have sent them into the world.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">18. This verse + shows that the sanctification is prayed for especially with a view to + their mission as Apostles. <span class="tei tei-hi"><span style= + "font-weight: 700">Have sent</span></span> (Greek <span class= + "tei tei-q">“did send”</span>) is used proleptically, for the + Apostles had not yet received their mission to the <em class= + "tei tei-emph"><span style="font-style: italic">Gentile</span></em> + world. See John <a href="#XX_21" class="tei tei-ref">xx. 21</a>; + Matthew xxviii. 18, 19; Mark xvi. 15.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">19. Et pro eis ego sanctifico meipsum: + ut sint et ipsi sanctificati in veritate.</td> + + <td class="tei tei-cell">19. And for them do I sanctify myself: + that they also may be sanctified in truth.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">19. <span class= + "tei tei-hi"><span style="font-weight: 700">And for them do I + sanctify myself.</span></span> St. Aug. understands of the + sanctification wherewith the Son of God sanctified the humanity He + assumed. <span class="tei tei-q">“Quando Verbum caro factum est, tunc + sanctificavit se in se, id est hominem se in Verbo se, quia unus + Christus Verbum et homo: propter sua vero membra dicit: et pro eis + ego sanctifico meipsum, hoc est, ipsos in me, quoniam in me etiam + ipsi sunt et ego. Ut sint et ipsi sanctificati in veritate. Quid est + <span class="tei tei-q">‘et ipsi’</span> nisi quemadmodum + ego.”</span> (St. Aug. <span class="tei tei-hi"><span style= + "font-style: italic">in loc.</span></span>).</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But the common + opinion is that Christ speaks of the sacrifice of Himself which He + was about to offer a few hours afterwards. In this view the meaning + is: and for them do I set Myself apart, do I consecrate Myself as a + victim, that they may be truly and efficaciously set apart and + consecrated for the preaching of the Gospel. Thus while the word + <span class="tei tei-q">“sanctify”</span> has <span class= + "tei tei-pb" id="page303">[pg 303]</span><a name="Pg303" id="Pg303" + class="tei tei-anchor"></a> in both clauses the same generic meaning + of setting apart, there is yet a difference. Christ sets Himself + apart, devotes Himself to death, that they may be consecrated in the + fulness of grace for the work of the Apostleship. Christ sets Himself + apart, but the Apostles are evidently to be set apart by the Father; + that is to say, effectually fitted by the Father for the work to + which Christ had already called them.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">In truth.</span></span> + (ἐν ἀληθείᾳ). The absence of the Greek article distinguishes this + clause from that in verse 17. There the question is of <span class= + "tei tei-q">“<em class="tei tei-emph"><span style= + "font-style: italic">the</span></em> truth,”</span> the word of God; + here <span class="tei tei-q">“in truth,”</span> seems to be + equivalent to truly, really—that they also may be truly sanctified. + Compare 2 John 1; 3 John 1.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">20. Non pro eis autem rogo tantum, sed + et pro eis qui credituri sunt per verbum eorum in me:</td> + + <td class="tei tei-cell">20. And not for them only do I pray, + but for them also who through their word shall believe in + me:</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">20. Instead of + <span class="tei tei-hi"><span style="font-weight: 700">shall + believe</span></span> the more probable Greek reading has the present + tense, as if Christ looked upon the Church of the future as actually + present. He now prays not alone for the Apostles, but for all who + should believe through their preaching. There is direct reference to + the Apostles and their converts, but the prayer of Christ included + the successors of both.</p><a name="XVII_21" id="XVII_21" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">21. Ut omnes unum sint, sicut tu Pater + in me, et ego in te, ut et ipsi in nobis unum sint: ut credat + mundus quia tu me misisti.</td> + + <td class="tei tei-cell">21. That they all may be one, as thou, + Father, in me, and I in thee: that they also may be one in us: + that the world may believe that thou hast sent me.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">21. The unity of + the faithful cannot, of course, equal the unity of nature in the + Persons of the Blessed Trinity; but since it is here compared with + the latter, we are justified in concluding that it is as perfect as + possible; and hence a unity of intellect through faith, of will + through charity, and of government through the due subordination of + the different members. Such a moral miracle as this unity implies, + must suppose a <em class="tei tei-emph"><span style= + "font-style: italic">principle</span></em> of unity in the Church; + that is to say, a teaching and ruling authority by which this + marvellous unity is Divinely secured.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The words + <span class="tei tei-hi"><span style="font-weight: 700">That the + world may believe that thou hast sent me</span></span> show that this + unity was to be a <em class="tei tei-emph"><span style= + "font-style: italic">note</span></em> of the true Church, pointing it + out even to the wicked world as the Church of God.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">22. Et ego claritatem quam dedisti + mihi, dedi eis: ut sint unum, sicut et nos unum sumus.</td> + + <td class="tei tei-cell">22. And the glory which thou hast + given me, I have given to them: that they may be one, as we + also are one.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">22. <span class= + "tei tei-hi"><span style="font-weight: 700">And the glory which thou + hast given me, I have</span> <span class="tei tei-pb" id= + "page304">[pg 304]</span><a name="Pg304" id="Pg304" class= + "tei tei-anchor"></a><span style="font-weight: 700">given to + them.</span></span> Some understand <span class="tei tei-q">“the + glory”</span> here mentioned to be the gift of working miracles; + others, the glory <em class="tei tei-emph"><span style= + "font-style: italic">about to be enjoyed</span></em> by Christ's + humanity, which is to be shared in by all the faithful after the day + of judgment; others, the glorious privilege of Divine filiation which + makes the faithful the adopted sons, as Christ was the natural Son, + of God; others, in fine, the glory of the Divinity which Christ had + just shared with the Apostles that night, and which He was to share + with all the faithful in future, in giving them His own glorious and + Divine Person in the Blessed Eucharist.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We believe that + either the third or fourth is the correct opinion. But it is not easy + to choose between these two. The third is the more obvious, and is + certainly very probable; 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 Eucharist, should + refer to that wonderful cause and pledge of union which He had just + left to the faithful in the Blessed Sacrament: <span class= + "tei tei-q">“For we, being many, are one bread, one body, all that + partake<a id="noteref_112" name="noteref_112" href= + "#note_112"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">112</span></span></a> of one + bread”</span> (1 Cor. x. 17). See also John <a href="#VI_56" class= + "tei tei-ref">vi. 57</a>.</p><a name="XVII_23" id="XVII_23" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">23. Ego in eis, et tu in me: ut sint + consummati in unum: et cognoscat mundus, quia tu me misisti, et + dilexisti eos, sicut et me dilexisti.</td> + + <td class="tei tei-cell">23. I in them, and thou in me: that + they may be made perfect in one; and the world may know that + thou hast sent me, and hast loved them as thou hast also loved + me.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">23. <span class= + "tei tei-hi"><span style="font-weight: 700">I in them, and thou in + me.</span></span> This clause is in apposition to the last clause of + the preceding verse: <span class="tei tei-q">“that they may be one, + as we also are one,”</span> and explains how the union there spoken + of is effected, namely, by the presence of Christ in the + faithful.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">24. Pater, quos dedisti mihi, volo ut + ubi sum ego, et illi sint mecum: ut videant claritatem meam, + quam dedisti mihi, quia dilexisti me ante constitutionem + mundi.</td> + + <td class="tei tei-cell">24. Father, I will that where I am, + they also whom thou hast given me may be with me: that they may + see my glory which thou hast given me, because thou hast loved + me before the creation of the world.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">24. Here, too, as + in verses 11, 12, some of the critics read the neuter pronoun ὃ (that + which) instead of ὁὺς (they whom). The Vulgate reading is at least + equally <span class="tei tei-pb" id="page305">[pg 305]</span><a name= + "Pg305" id="Pg305" class="tei tei-anchor"></a> probable. Having + prayed in verses 20-21 for all the faithful, Christ now continues His + prayer for the Apostles, as a comparison of this verse with verses 11 + and 12 proves. And this, His last petition for them, is, that they + may one day be made partakers of that glory which He as God enjoyed + eternally, and into which as man He was to enter at His + ascension.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">That they may see my + glory</span></span>; that is to say, see and enjoy the glory of My + Divinity (reflected also in My humanity; see above on verse 5). We + believe there is not question merely of the glory of Christ's + humanity, for He seems to pray here that the Apostles may enjoy the + bliss of heaven, which does not consist in the vision of Christ's + humanity, but in the vision and enjoyment of the Divinity. If this is + the correct view, and we think, with A Lap., that it is, then this + glory was given from all eternity to the Son. The words: <span class= + "tei tei-hi"><span style="font-weight: 700">Because thou hast loved + me</span></span>, do not, in this view, state the <em class= + "tei tei-emph"><span style="font-style: italic">cause</span></em> of + the communication of the eternal glory of the Father to the Son. See + above on chapter v., verse <a href="#V_20" class= + "tei tei-ref">20</a>.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">If the words be + understood, as St. Aug. understood them, of Christ's humanity, then + the meaning is: Share with My Apostles the glory which Thou art + <em class="tei tei-emph"><span style="font-style: italic">about to + bestow</span></em> upon Me because from all eternity Thou hast loved + Me, and predestined Me <em class="tei tei-emph"><span style= + "font-style: italic">as man</span></em> for this glory. In this view + the love of the Father for Christ as man is the reason why He + glorifies Christ's humanity.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The phrase + <span class="tei tei-hi"><span style="font-weight: 700">before the + creation of the world</span></span>, or more accurately, <span class= + "tei tei-q">“before the foundation of the world,”</span> denotes that + the world is not eternal; while Christ's claim to have been loved by + the Father before creation, is a claim to personal existence before + the world began, and indirectly, therefore, a claim to an eternal + Personality.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">25. Pater iuste, mundus te non + cognovit: ego autem te cognovi, et hi cognoverunt quia te me + misisti.</td> + + <td class="tei tei-cell">25. Just Father, the world hath not + known thee: but I have known thee: and these have known, that + thou hast sent me.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">26. Et notum feci eis nomen tuum, et + notum faciam: ut dilectio, qua dilexisti me, in ipsis sit, et + ego in ipsis.</td> + + <td class="tei tei-cell">26. And I have made known thy name to + them, and will make it known; that the love wherewith thou hast + loved me, may be in them, and I in them.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">25, 26. These + verses give a reason why the Father who is <em class= + "tei tei-emph"><span style="font-style: italic">just</span></em>, and + who rewards man's <span class="tei tei-pb" id="page306">[pg + 306]</span><a name="Pg306" id="Pg306" class="tei tei-anchor"></a> + merits, even though these merits are themselves the result of His + grace, ought to hear Christ's prayer. The reason is, because He who + prays had known and loved the Father, and they for whom He prays had + known and received Himself as the Messias. Moreover, He had made + known the Father to them, and would do so still more, afterwards, + through the Holy Ghost.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">That the love wherewith + thou hast loved me, may be in them, and I in them.</span></span> Here + He states His object in making known the Father's name. It was in + order that the special love of the Father might extend to them, and + that He Himself might remain intimately united to them by His grace, + and by the presence of the Divinity in their souls.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">With these + beautiful and consoling words, which bespoke the special love of the + Father for the Apostles, and His own enduring presence with them + notwithstanding His departure, Christ concludes this sublime prayer + to His eternal Father.</p> + </div><span class="tei tei-pb" id="page307">[pg 307]</span><a name= + "Pg307" id="Pg307" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"> + <a name="toc71" id="toc71"></a> <a name="pdf72" id="pdf72"></a> + + <h1 class="tei tei-head" style= + "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"> + <span style="font-size: 173%">Chapter XVIII.</span></h1> + + <div class="block tei tei-quote" style= + "margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">1-7.</span> <span class="tei tei-hi"><span style= + "font-size: 90%; font-weight: 700">Jesus retires to the Garden of + Gethsemani, where, having been betrayed by Judas, He freely delivers + Himself up, after He had first shown His almighty power, by casting + His enemies to the ground.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">8-11.</span> <span class="tei tei-hi"><span style= + "font-size: 90%; font-weight: 700">He requests that the Apostles be + allowed to depart unmolested, and forbids Peter to defend Him with + the sword.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">12-14.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">He is + seized, bound, and led before Annas.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">15-27.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">He is + led before Caiphas, followed by Peter and John, and while being + examined there, is thrice denied by Peter.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">28-38.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">He is + led before Pilate, the Roman Governor, and examined by + him.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">39-40.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">Pilate + attempts to release Jesus, but the crowd calls for the release of + Barabbas.</span></span></p> + </div><a name="XVIII_1" id="XVIII_1" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">1. Haec cum dixisset Iesus, egressus + est cum discipulis suis trans torrentem Cedron, ubi erat hortus + in quem introivit ipse, et discipuli eius.</td> + + <td class="tei tei-cell">1. When Jesus had said these things, + he went forth with his disciples over the brook Cedron, where + there was a garden, into which he entered with his + disciples.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">1. Having finished + His last discourses to the Apostles, and His prayer to the Father, + Jesus accompanied by the Apostles now proceeds towards Mount Olivet + (Matt xxvi. 36; Mark xiv. 32), crossing the brook of Cedron on His + way. As we stated already, we believe that the discourse (xv. 1-xvi. + 33) and the prayer after the Last Supper were not spoken while Christ + and the Apostles passed along, but at some point of rest either + outside the Supper-room or along the way. See above on <a href= + "#XIV_31" class="tei tei-ref">xiv. 31</a>. Nor are we to suppose from + the words of this verse, <span class="tei tei-q">“He went + forth,”</span> that it was only now Christ and the Apostles left the + Supper-room. As we remarked already, had Christ and the Apostles not + left the Supper-room when He gave the word to do so (<a href= + "#XIV_31" class="tei tei-ref">xiv. 31</a>), St. John would very + probably have noted the fact, and added some word of explanation. In + the verse before us, then, there is not <span class="tei tei-pb" id= + "page308">[pg 308]</span><a name="Pg308" id="Pg308" class= + "tei tei-anchor"></a> question of going forth from the Supper-room + but of going forth from the city. Comp. Matthew xxvi. 30, 36; Mark + xiv. 26, 32.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">Over the brook + Cedron.</span></span> Many authorities read <span class= + "tei tei-q">“over the brook of the cedars”</span> (τῶν κέδρων). + <span class="tei tei-hi"><span style="font-weight: 700">Where there + was a garden.</span></span> SS. Matthew and Mark say that He came to + <span class="tei tei-q">“an enclosed piece of ground”</span> + (χωρίον), called Gethsemani. <span class="tei tei-q">“Gethsemani—גת, + (gath) = a wine-press, and שׂמן (shemen) = oil—was the spot where the + prediction of Isaias was fulfilled: <span class="tei tei-q">‘I have + trodden the wine press alone’</span> (Isaias lxviii. 3). A modern + garden, enclosed by a wall, in which are some old olive-trees, said + to date from the time of Christ, is now pointed out as the Garden of + Gethsemani. It is on the left bank of the Kedron, about seven hundred + and thirty feet from the east wall of the city, and immediately south + of the road, from St. Stephen's Gate to the summit of Olivet .... + This garden is, there is little reason to doubt, the spot alluded to + by Eusebius, when he says (<span class="tei tei-hi"><span style= + "font-style: italic">O. S.</span></span>, 2, pp. 248, 18) that + <span class="tei tei-q">‘Gethsemane was at the foot of the Mount of + Olives, and was then a place of prayer for the + faithful’</span> ”</span> (Smith's <span class= + "tei tei-hi"><span style="font-style: italic">B. D.</span></span>, + <span class="tei tei-hi"><span style="font-style: italic">sub + voc</span></span>).</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Cedron is a + small <em class="tei tei-emph"><span style= + "font-style: italic">winter-flowing</span></em> (χειμάῤῥον) stream, + which passes through the ravine below the eastern wall of Jerusalem, + and separates the Mount of Olives from the Temple mount. For mention + of it in the Old Testament see 3 Kings ii. 37; xv. 13; 4 Kings xxi. + ii. 4; Jer. xxxi. 40.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">St. John passes + over the history of the prayer in the garden, of the appearance of + the angel to strengthen Christ, and of the sweat of blood, because + all this had been already recorded by the Synoptic Evangelists. + (Matt. xxvi. 38-44; Mark xiv. 34-40; Luke xxii. 40-44.)</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">2. Sciebat autem et Iudas qui tradebat + eum, locum: quia frequenter Iesus convenerant illuc cum + discipulis suis.</td> + + <td class="tei tei-cell">2. And Judas also, who betrayed him, + knew the place: because Jesus had often resorted thither + together with his disciples.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">2. <span class= + "tei tei-hi"><span style="font-weight: 700">Who betrayed + him.</span></span> In the original the present participle marks the + process of betrayal as going on. <span class= + "tei tei-hi"><span style="font-weight: 700">Jesus had often resorted + thither with his disciples.</span></span> The original might be + rendered more exactly <span class="tei tei-q">“Jesus and (with) his + disciples often assembled there.”</span> We know from St. Luke xxi. + 37, <span class="tei tei-pb" id="page309">[pg 309]</span><a name= + "Pg309" id="Pg309" class="tei tei-anchor"></a> that our Lord on the + occasion of this last visit to Jerusalem was in the habit of spending + His nights on Mount Olivet, and the same Evangelist tells us that, on + this occasion after the Last Supper, <span class="tei tei-q">“going + out he went according to his custom to the Mount of Olives”</span> + (Luke xxii. 39).</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">3. Iudas ergo cum accepisset cohortem, + et a pontificibus et pharisaeis ministros, venit illuc cum + laternis, et facibus, et armis.</td> + + <td class="tei tei-cell">3. Judas therefore having received a + band of soldiers, and servants from the chief priests and the + Pharisees, cometh thither with lanterns and torches and + weapons.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">3. <span class= + "tei tei-hi"><span style="font-weight: 700">A band of + soldiers.</span></span> If <span class="tei tei-q">“the band”</span> + here means a whole cohort, it was the tenth part of a Roman legion, + and contained about six hundred infantry, with thirty cavalry. The + words of this verse, as well as the presence of the <span class= + "tei tei-q">“tribune”</span> (verse 12), who was the commander of a + cohort, justify the belief that a whole cohort was present on this + occasion. Very likely the authorities were afraid that a + strongly-supported attempt might be made to save or rescue Christ + from them. This large body of soldiers, strengthened by servants or + officers of the temple (ὑπηρέτας) who were sent by the chief-priests + and Pharisees, came furnished with arms and lights. As it was now + full moon, this being the night of the 14th of the lunar month Nisan, + it might seem that the lights were unnecessary, but probably the + garden was considerably shaded by trees, and no doubt it was feared + that Jesus might try to hide in some dark nook or lurk beneath the + shrubs or trees.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">4. Iesus itaque sciens omnia quae + ventura erant super eum, processit, et dixit eis: Quem + quaeritis?</td> + + <td class="tei tei-cell">4. Jesus therefore knowing all things + that should come upon him, went forth, and said to them: Whom + seek ye?</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">4. Christ's + foreknowledge is pointed out, both to prove His Divinity, and to show + His readiness to suffer. For, though aware of the sufferings He was + to endure, He did not seek to escape from them. He who had before + withdrawn from His enemies (<a href="#VIII_59" class= + "tei tei-ref">viii. 59</a>; <a href="#XII_36" class= + "tei tei-ref">xii. 36</a>, &c.), now that His hour was come, + <em class="tei tei-emph"><span style="font-style: italic">went + forth</span></em> (from the enclosure of the garden) to meet + them.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We learn from St. + Luke (xxii. 47) that Judas preceded the soldiers, and gave the + traitor's kiss to Jesus, thus marking Him out as the person to be + arrested. We learn too from St. Matthew (xxvi. 50), that Jesus + addressed the traitor, even in this hour of infamy as His friend: + <span class="tei tei-pb" id="page310">[pg 310]</span><a name="Pg310" + id="Pg310" class="tei tei-anchor"></a> <span class= + "tei tei-q">“Friend, whereto art thou come?”</span> and from St. Luke + (xxii. 48), that He addressed to him the pathetic words: <span class= + "tei tei-q">“Judas, dost thou betray the Son of Man with a + kiss?”</span> After meekly receiving the kiss from the wretched + Apostle, Jesus addressed the crowd.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">5. Responderunt ei: Iesum Nazarenum. + Dicit eis Iesus: Ego sum. Stabat autem et Iudas qui tradebat + eum, cum ipsis.</td> + + <td class="tei tei-cell">5. They answered him: Jesus of + Nazareth. Jesus saith to them: I am he. And Judas also, who + betrayed him, stood with them.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">6. Ut ergo dixit eis, Ego sum, + abierunt retrorsum, et ceciderunt in terram.</td> + + <td class="tei tei-cell">6. As soon therefore as he had said to + them: I am he: they went backward, and fell to the ground.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">5, 6. If our view + is correct, that the traitor's kiss had preceded Christ's question: + <span class="tei tei-q">“Whom seek ye?”</span> then it would seem + that the soldiers were withheld by Divine power from at once rushing + on Jesus; and in order to visibly prove His power and His ability to + escape from them if He wished, they were stricken to the ground. This + prostration of Christ's enemies cannot be explained on natural + grounds.</p><a name="XVIII_8" id="XVIII_8" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">7. Iterum ergo interrogavit eos: Quem + quaeritis? Illi autem dixerunt: Iesum Nazarenum.</td> + + <td class="tei tei-cell">7. Again therefore he asked them: Whom + seek ye? And they said: Jesus of Nazareth.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">8. Respondit Iesus: Dixi vobis quia + ego sum: si ergo me quaeritis, sinite hos abire.</td> + + <td class="tei tei-cell">8. Jesus answered, I have told you, + that I am he. If therefore you seek me, let these go their + way.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">8. <span class= + "tei tei-hi"><span style="font-weight: 700">Let these go their + way.</span></span> The meaning obviously is, do not arrest or molest + these My disciples.</p><a name="XVIII_9" id="XVIII_9" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">9. Ut impleretur sermo quem dixit; + Quia quos dedisti mihi, non perdidi ex eis quemquam.</td> + + <td class="tei tei-cell">9. That the word might be fulfilled, + which he said: Of them whom thou hast given me, I have not lost + any one.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">9. The Evangelist + sees in Christ's care for the safety of the disciples on this + occasion a fulfilment of His words recorded in <a href="#XVII_12" + class="tei tei-ref">xvii. 12</a>. It is true those words as spoken + seem to refer only to the time then past, but as Christ then knew + that He would continue to guard the Apostles from danger during the + few hours of His life that remained, He meant the words to express + His care for the Apostles up to the moment of His death, and + therefore on this occasion at Gethsemani. His present action was, + accordingly, one fulfilment of what is recorded <span class= + "tei tei-pb" id="page311">[pg 311]</span><a name="Pg311" id="Pg311" + class="tei tei-anchor"></a> in <a href="#XVII_12" class= + "tei tei-ref">xvii. 12</a>. We believe that Christ's care for the + Apostles in the present instance regarded their bodies as well as + their souls. That it regarded their bodies, may be fairly concluded + from His words: <span class="tei tei-q">“let these go their + way;”</span> and that it regarded their souls is clear from the + consideration that if arrested now they would probably have fallen + into sin by denying Him.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">10. Simon ergo Petrus habens gladium + eduxit eum: et percussit pontificis servum: et abscidit + auriculam eius dexteram. Erat autem nomen servo Malchus.</td> + + <td class="tei tei-cell">10. Then Simon Peter having a sword, + drew it; and struck the servant of the high-priest, and cut off + his right ear. And the name of the servant was Malchus.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">10. The Synoptic + Evangelists merely say that <em class="tei tei-emph"><span style= + "font-style: italic">one</span></em> of those who were with Jesus + struck the servant of the high-priest, but St. John tells us that + this one was Peter. The Synoptists may have suppressed Peter's name + through fear of inconvenient consequences to him, but now that the + Prince of the Apostles was dead, there was no further reason for such + concealment. We cannot say whether any other motive than a desire for + historic completeness prompted St. John to give, as he does, the + servant's name as well as Peter's.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">11. Dixit ergo Iesus Petro: Mitte + gladium tuum in vaginam. Calicem, quem dedit mihi Pater, non + bibam illum?</td> + + <td class="tei tei-cell">11. Jesus therefore said to Peter: Put + up thy sword into the scabbard. The chalice which my Father + hath given me, shall I not drink it?</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">11. <span class= + "tei tei-hi"><span style="font-weight: 700">Put up thy sword into the + scabbard.</span></span> The words are given more fully by St. Matt. + (xxvi. 52, ff). <span class="tei tei-hi"><span style= + "font-weight: 700">The chalice ... shall I not drink + it?</span></span> In Matt. xxvi. 39, we read that on this same night, + and in Gethsemani, before the arrival of Judas, Christ had prayed: + <span class="tei tei-q">“Father, if it be possible, let this chalice + pass from me;”</span> but now, since it was not to pass, He accepts + it willingly.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">12. Cohors ergo, et tribunus et + ministri Iudaeorum comprehenderunt Iesum, et ligaverunt + eum:</td> + + <td class="tei tei-cell">12. Then the band and the tribune, and + the servants of the Jews, took Jesus, and bound him:</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">12. The + <span class="tei tei-hi"><span style= + "font-weight: 700">tribune</span></span> was the commander of the + cohort. χιλιάρχος, <span class="tei tei-pb" id="page312">[pg + 312]</span><a name="Pg312" id="Pg312" class="tei tei-anchor"></a> + strictly taken, means the commander of one thousand men. See above on + verse 3.</p><a name="XVIII_13" id="XVIII_13" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">13. Et adduxerunt eum ad Annam primum: + erat enim socer Caiphae, qui erat pontifex anni illius.</td> + + <td class="tei tei-cell">13. And they led him away to Annas + first, for he was father-in-law to Caiphas, who was high-priest + of that year.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">13. This journey + to Annas is mentioned only by St. John. Annas, though not the actual + high-priest, was the head of the Sanhedrim, and a man of great + authority among the Jews (see above on <a href="#XI_49" class= + "tei tei-ref">xi. 49</a>), and so Jesus was brought before him in the + first instance.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">14. Erat autem Caiphas, qui consilium + dederat Iudaeis: Quia expedit, unum hominem mori pro + populo.</td> + + <td class="tei tei-cell">14. Now Caiphas was he who had given + the counsel to the Jews, that it was expedient that one man + should die for the people.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">15. Sequebatur autem Iesum Simon + Petrus, et alias discipulus. Discipulus autem ille erat notus + pontifici, et introivit cum Iesu in atrium pontificis.</td> + + <td class="tei tei-cell">15. And Simon Peter followed Jesus, + and so did another disciple. And that disciple was known to the + high-priest, and went in with Jesus into the court of the + high-priest.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">15. The other + disciple was almost certainly our Evangelist himself (see <a href= + "#Intro_I_B_2" class="tei tei-ref">Introd. I. B. 2</a>); and the fact + that he was known to the high-priest makes it probable that he + belonged to a family of some importance.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But who is the + high-priest into whose court Peter and John followed Jesus? Is it + Caiphas that is meant, or Annas? Some think the reference is to + Annas, who, it must be admitted, is called <span class= + "tei tei-q">“high-priest”</span> by St. Luke (Luke iii. 2; Acts iv. + 6), and to whom it has just been stated, in verse 13, that Jesus was + led. But as our Evangelist has just stated in verse 13, as he also + does in xi. 49, that Caiphas was high-priest for that year, we prefer + to hold that the <span class="tei tei-q">“high-priest”</span> here + referred to is not Annas, but Caiphas. We hold, then, that what is + recorded by St. John in this passage (verses 15-23) took place in the + court of Caiphas, after Jesus had been led thither from Annas, and + that verse 24: <span class="tei tei-q">“Annas (<em class= + "tei tei-emph"><span style="font-style: italic">had</span></em>) + sent,”</span> &c., is added by St. John to guard the reader + against supposing that what is recorded in verses 15-23 took place at + the house of Annas. St. Cyril of Alexandria, and a few Greek and + Syrian MSS. read verse 24 between verses 13 and 14.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In this view the + account of St. John harmonizes at once with the Synoptic Gospels, + which represent St. Peter's first denial, recorded in verse 17 here, + as taking place in the court of Caiphas.</p><span class="tei tei-pb" + id="page313">[pg 313]</span><a name="Pg313" id="Pg313" class= + "tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Many commentators + of note, such as Patrizzi among Catholics, and Alford among + Protestants, reconcile St. John's account with that of the Synoptic + Evangelists in another way. They hold that the events recorded in + verses 15-23 took place when Jesus was brought before Annas; but as + Caiphas and Annas occupied an official residence in common, or as + Annas was, perhaps, the guest of Caiphas, his son-in-law, on this + night of the Paschal Supper, though it was <em class= + "tei tei-emph"><span style="font-style: italic">Annas</span></em> who + examined Christ, as recorded by St. John (verses 10-23), yet it was + to the court of Caiphas, or the common court attached to the house of + Annas and Caiphas, that Jesus entered (verse 15); and there, too, St. + Peter denied His Master for the first time. In any of the above + opinions, St. John agrees with the Synoptic Evangelists, that the + place of St. Peter's first denial was the court of Caiphas: but in + the second opinion, the <span class="tei tei-q">“high priest”</span> + of verse 19 is Annas, not Caiphas. See Patriz., Liber ii. Adnot. + clxxvii.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">From St. Matthew + (xxvi. 59) and St. Mark (xiv. 55) we learn that Caiphas was not alone + on this occasion. The whole Sanhedrim was present; but as the case + was an important one, this body had to meet again formally after + day-dawn, to finally decide it. See below on verse <a href= + "#XVIII_28" class="tei tei-ref">28</a>.</p><a name="XVIII_16" id= + "XVIII_16" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">16. Petrus autem stabat ad ostium + foris. Exivit ergo discipulus alius qui erat notus pontifici, + et dixit ostiariae: et introduxit Petrum.</td> + + <td class="tei tei-cell">16. But Peter stood at the door + without. The other disciple therefore who was known to the + high-priest, went out, and spoke to the portress, and brought + in Peter.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">16. <span class= + "tei tei-hi"><span style="font-weight: 700">But Peter + stood</span></span> (was standing) <span class= + "tei tei-hi"><span style="font-weight: 700">at the door + without</span></span>. <span class="tei tei-q">“An oriental house is + usually built round a quadrangular interior court; into which there + is a passage (sometimes arched) through the front part of the house, + closed next the street by a heavy folding gate, with a small wicket + for single persons, kept by a porter. In the text, the interior + court, often paved or flagged, and open to the sky, is the αὐλή, + where the attendants made a fire; and the passage, beneath the front + of the house, from the street to this court is the προαύλιον (Mark + xiv. 68), or πυλών (Matt. xxvi. 71). The place where Jesus + <span class="tei tei-pb" id="page314">[pg 314]</span><a name="Pg314" + id="Pg314" class="tei tei-anchor"></a> stood before the high-priest + may have been an open room or place of audience on the ground-floor, + raised somewhat above the court (Mark xiv. 66) in the rear or on one + side of the court; such rooms, open in front, being customary”</span> + (Robinson, <span class="tei tei-hi"><span style= + "font-style: italic">Notes to Harmony</span></span>).</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">17. Dicit ergo Petro ancilla ostiaria: + Numquid et tu ex discipulis es hominis istius? Dicit ille: Non + sum.</td> + + <td class="tei tei-cell">17. The maid therefore that was + portress, saith to Peter: Art not thou also one of this man's + disciples? He saith: I am not.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">17. It will be + convenient to treat of the three denials by Peter (verses 17, 25-27) + together. Many Rationalist and Protestant commentators have alleged + that it is impossible to harmonize the different accounts of these + denials. We hope to show, however, that there is little difficulty in + harmonizing them.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">To this end we + would draw attention, with Dean Alford,<a id="noteref_113" name= + "noteref_113" href="#note_113"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">113</span></span></a> to the + following points:—</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“In the first place, we are not bound to require + accordance ... in the <em class="tei tei-emph"><span style= + "font-style: italic">recognition</span></em> of Peter <em class= + "tei tei-emph"><span style="font-style: italic">by different + persons</span></em>. These may have been <em class= + "tei tei-emph"><span style="font-style: italic">many</span></em> on + <em class="tei tei-emph"><span style="font-style: italic">each + occasion</span></em> of denial, and independent narrators may have + fixed on different ones among them.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“Secondly, no reader ... will require that the <em class= + "tei tei-emph"><span style="font-style: italic">actual words spoken + by Peter</span></em> should in each case be <em class= + "tei tei-emph"><span style="font-style: italic">identically + reported</span></em>.”</span> In support of this view, Alford refers + to the remarks of St. Augustine on the words: <span class= + "tei tei-q">“Domine, salva nos, perimus”</span> (Matt. viii. 25). + <span class="tei tei-q">“What matters it,”</span> says St. Aug., + referring to the different versions of the words given by the + Evangelists, <span class="tei tei-q">“whether the disciples, in + calling on the Lord, really used one or another of those three + expressions, or some other, not recorded by any of the Evangelists, + differing from all those that are recorded, but still giving the + sense, that those who called upon Him were perishing, and called on + Him to save them.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“Thirdly, I do not see that we are obliged to limit the + narrative to <em class="tei tei-emph"><span style= + "font-style: italic">three sentences</span></em> from Peter's mouth, + <em class="tei tei-emph"><span style="font-style: italic">and no + more</span></em>. On <em class="tei tei-emph"><span style= + "font-style: italic">three occasions</span></em> during the night he + was <em class="tei tei-emph"><span style= + "font-style: italic">recognised</span></em>, on <em class= + "tei tei-emph"><span style="font-style: italic">three occasions he + was a denier</span></em> of his Lord: such a statement may well + embrace <em class="tei tei-emph"><span style= + "font-style: italic">reiterated expressions of + recognition</span></em>, and <em class="tei tei-emph"><span style= + "font-style: italic">reiterated and importunate denials on each + occasion</span></em>.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“And those remarks being taken into account, I premise + that all difficulty is removed, the resulting inference being that + the narratives are <em class="tei tei-emph"><span style= + "font-style: italic">genuine, truthful accounts of facts underlying + them all</span></em>.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Similarly, + Patrizzi:—<span class="tei tei-q">“Considerare etiam juvat, ut ea + difficultas quam quidam in hac historia esse putant, quod alter + Evangelista ait Petrum a muliere, alter a viro, hic ab uno, ille a + pluribus, fuisse interrogatum, in specie quidem gravis, <span class= + "tei tei-pb" id="page315">[pg 315]</span><a name="Pg315" id="Pg315" + class="tei tei-anchor"></a> re tamen ipsa propemodum nulla sit; ex + his enim nihil aliud consequitur, nisi, non unum, sed plures, sive + simul, sive alium post alios, Petrum esse percontatos, hunc autem, + nisi multis ac repetitis interrogationibus adactum non respondisse, + quod apprime veri simile est, imo vix dubitandum de hoc foret, + etiamsi ex evangeliis id minime colligeretur”</span> (Lib. ii. Adnot. + clxxviii.) That the reader may apply these principles, and convince + himself as to their sufficiency, we quote from Dr. Walsh's + <span class="tei tei-hi"><span style="font-style: italic">Harmony of + the Gospel Narratives</span></span>, a tabulated statement suggesting + the chief points to be attended to in the four Gospel accounts.</p> + + <div class="block tei tei-quote" style= + "margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">1st Denial:</span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-hi"><span style= + "font-size: 90%; font-variant: small-caps">St. + Matthew.</span></span><span style="font-size: 90%">: There came to + him</span> <em class="tei tei-emph"><span style= + "font-size: 90%; font-style: italic">a maid + servant</span></em><span style="font-size: 90%">:</span> + <span class="tei tei-q"><span style= + "font-size: 90%">“</span><span style="font-size: 90%">Thou also + wast with Jesus the Galilean.</span><span style= + "font-size: 90%">”</span></span> <span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">I know not what thou sayest.</span><span style= + "font-size: 90%">”</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-hi"><span style= + "font-size: 90%; font-variant: small-caps">St. + Mark.</span></span><span style="font-size: 90%">: There cometh to + him</span> <em class="tei tei-emph"><span style= + "font-size: 90%; font-style: italic">one of the maid + servants</span></em><span style="font-size: 90%">:</span> + <span class="tei tei-q"><span style= + "font-size: 90%">“</span><span style="font-size: 90%">Thou also + wast with Jesus of Nazareth.</span><span style= + "font-size: 90%">”</span></span> <span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">I neither know nor understand what thou + sayest.</span><span style="font-size: 90%">”</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-hi"><span style= + "font-size: 90%; font-variant: small-caps">St. + Luke.</span></span><span style="font-size: 90%">: There came + a</span> <em class="tei tei-emph"><span style= + "font-size: 90%; font-style: italic">certain maid + servant</span></em><span style="font-size: 90%">:</span> + <span class="tei tei-q"><span style= + "font-size: 90%">“</span><span style="font-size: 90%">This man was + also with him.</span><span style="font-size: 90%">”</span></span> + <span class="tei tei-q"><span style= + "font-size: 90%">“</span><span style="font-size: 90%">Woman, I know + him not.</span><span style="font-size: 90%">”</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-hi"><span style= + "font-size: 90%; font-variant: small-caps">St. + John.</span></span><span style="font-size: 90%">: And</span> + <em class="tei tei-emph"><span style= + "font-size: 90%; font-style: italic">the maid that was + portress</span></em> <span style="font-size: 90%">said to + Peter:</span> <span class="tei tei-q"><span style= + "font-size: 90%">“</span><span style="font-size: 90%">Art not thou + also one of this man's disciples?</span><span style= + "font-size: 90%">”</span></span> <span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">I am not.</span><span style= + "font-size: 90%">”</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">2nd Denial:</span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-hi"><span style= + "font-size: 90%; font-variant: small-caps">St. + Matthew.</span></span><span style="font-size: 90%">:</span> + <em class="tei tei-emph"><span style= + "font-size: 90%; font-style: italic">As he went out</span></em> + <span style="font-size: 90%">to the vestibule,</span> <em class= + "tei tei-emph"><span style= + "font-size: 90%; font-style: italic">another maid</span></em> + <span style="font-size: 90%">saw him, and she saith to them that + were there:</span> <span class="tei tei-q"><span style= + "font-size: 90%">“</span><span style="font-size: 90%">This man also + was with Jesus of Nazareth.</span><span style= + "font-size: 90%">”</span></span> <span style="font-size: 90%">He + denied with an oath:</span> <span class="tei tei-q"><span style= + "font-size: 90%">“</span><span style="font-size: 90%">I do not know + the man.</span><span style="font-size: 90%">”</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-hi"><span style= + "font-size: 90%; font-variant: small-caps">St. + Mark.</span></span><span style="font-size: 90%">: And</span> + <em class="tei tei-emph"><span style= + "font-size: 90%; font-style: italic">the maid servant</span></em> + <span style="font-size: 90%">seeing him, began to say to the + standers by:</span> <span class="tei tei-q"><span style= + "font-size: 90%">“</span><span style="font-size: 90%">This is one + of them.</span><span style="font-size: 90%">”</span></span> + <span style="font-size: 90%">He denied again.</span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-hi"><span style= + "font-size: 90%; font-variant: small-caps">St. + Luke.</span></span><span style="font-size: 90%">: And</span> + <em class="tei tei-emph"><span style= + "font-size: 90%; font-style: italic">another (Alius)</span></em> + <span style="font-size: 90%">says:</span> <span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Thou also art one of them.</span><span style= + "font-size: 90%">”</span></span> <span class= + "tei tei-q"><span style="font-size: 90%">“</span><em class= + "tei tei-emph"><span style="font-size: 90%; font-style: italic">O + man</span></em><span style="font-size: 90%">, I am + not.</span><span style="font-size: 90%">”</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-hi"><span style= + "font-size: 90%; font-variant: small-caps">St. + John.</span></span><span style="font-size: 90%">: Peter was</span> + <em class="tei tei-emph"><span style= + "font-size: 90%; font-style: italic">standing and warming + himself</span></em><span style="font-size: 90%">; and they said to + him:</span> <span class="tei tei-q"><span style= + "font-size: 90%">“</span><span style="font-size: 90%">Art not thou + also one of his disciples?</span><span style= + "font-size: 90%">”</span></span> <span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">I am not.</span><span style= + "font-size: 90%">”</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">3rd Denial:</span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-hi"><span style= + "font-size: 90%; font-variant: small-caps">St. + Matthew.</span></span><span style="font-size: 90%">:</span> + <em class="tei tei-emph"><span style= + "font-size: 90%; font-style: italic">They that stood by</span></em> + <span style="font-size: 90%">said:</span> <span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Surely thou also art one of them; for even thy + speech doth discover thee.</span><span style= + "font-size: 90%">”</span></span> <span style="font-size: 90%">He + began to curse and swear that he knew not the man.</span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-hi"><span style= + "font-size: 90%; font-variant: small-caps">St. + Mark.</span></span><span style="font-size: 90%">:</span> <em class= + "tei tei-emph"><span style= + "font-size: 90%; font-style: italic">They that stood by</span></em> + <span style="font-size: 90%">said:</span> <span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Surely thou art one of them; for thou also art a + Galilean.</span><span style="font-size: 90%">”</span></span> + <span style="font-size: 90%">He began to curse and swear, + saying:</span> <span class="tei tei-q"><span style= + "font-size: 90%">“</span><span style="font-size: 90%">I know not + this man of whom you speak.</span><span style= + "font-size: 90%">”</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-hi"><span style= + "font-size: 90%; font-variant: small-caps">St. + Luke.</span></span><span style="font-size: 90%">:</span> <em class= + "tei tei-emph"><span style= + "font-size: 90%; font-style: italic">Another man</span></em> + <span style="font-size: 90%">said:</span> <span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Surely this man was with him, for he is a + Galilean.</span><span style="font-size: 90%">”</span></span> + <span class="tei tei-q"><span style= + "font-size: 90%">“</span><span style="font-size: 90%">Man, I know + not what thou sayest.</span><span style= + "font-size: 90%">”</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-hi"><span style= + "font-size: 90%; font-variant: small-caps">St. + John.</span></span><span style="font-size: 90%">:</span> <em class= + "tei tei-emph"><span style="font-size: 90%; font-style: italic">One + of the servants of the high priest</span></em><span style= + "font-size: 90%">saith:</span> <span class="tei tei-q"><span style= + "font-size: 90%">“</span><span style="font-size: 90%">Did I not see + thee in the garden with him?</span><span style= + "font-size: 90%">”</span></span> <span style="font-size: 90%">Peter + then denied again.</span></p> + </div><span class="tei tei-pb" id="page316">[pg 316]</span><a name= + "Pg316" id="Pg316" class="tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Thus, it is plain + that there is no difficulty in regard to the <em class= + "tei tei-emph"><span style="font-style: italic">first</span></em> + denial, whether we suppose that St. Peter made use of the different + expressions attributed to him, or, as seems more probable in regard + to this first occasion, used only one expression, which is <em class= + "tei tei-emph"><span style= + "font-style: italic">substantially</span></em> reported by the four + Evangelists.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In regard to the + <em class="tei tei-emph"><span style= + "font-style: italic">second</span></em> denial it is to be noted—</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(<span class= + "tei tei-hi"><span style="font-style: italic">a</span></span>) That + according to SS. Matthew and Mark the maid does not address herself + to Peter, but to those who were around; so that there is no + difficulty when we learn from St. Luke that Peter was addressed by a + man (<span lang="la" class="tei tei-foreign" xml:lang= + "la"><span style="font-style: italic">alius</span></span>) on the + occasion.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(<span class= + "tei tei-hi"><span style="font-style: italic">b</span></span>) St. + Matthew, in the account of this denial, speaks of a <em class= + "tei tei-emph"><span style="font-style: italic">different</span></em> + maid from her who brought about the first denial. St. Mark seems to + speak of the <em class="tei tei-emph"><span style= + "font-style: italic">same</span></em> maid, for he has ἡ παιδίσκη + (xiv. 69), which would seem to refer to <em class= + "tei tei-emph"><span style="font-style: italic">the</span></em> maid + already mentioned. There is nothing improbable, however, in supposing + that <em class="tei tei-emph"><span style= + "font-style: italic">two</span></em> maids spoke to those around on + the occasion of the second denial.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(<span class= + "tei tei-hi"><span style="font-style: italic">c</span></span>) As to + the <em class="tei tei-emph"><span style= + "font-style: italic">place</span></em> of the second denial, St. John + says that it occurred while <span class="tei tei-q">“Peter was + standing and warming himself,”</span> while St. Matthew says it + occurred <span class="tei tei-q">“as he went out to the + vestibule,”</span> or more correctly, according to the Greek, + <span class="tei tei-q">“after he <em class= + "tei tei-emph"><span style="font-style: italic">had gone</span></em> + out”</span> (ἐξελθόντα) into the vestibule. But again we may readily + explain by saying that on this occasion Peter was challenged in + <em class="tei tei-emph"><span style="font-style: italic">both + places</span></em>, and denied in both.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In regard to the + <em class="tei tei-emph"><span style= + "font-style: italic">third</span></em> denial, the reason given, in + St. John, by the high-priest's servant, for identifying Peter as a + follower of Jesus, is different from that given in the other + Evangelists; but there is no difficulty in supposing that several + different reasons were given by different persons.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">18. Stabant autem servi et ministri ad + prunas, quia frigus erat, et calefaciebant se: erat autem cum + eis et Petrus stans, et calefaciens se.</td> + + <td class="tei tei-cell">18. Now the servants and ministers + stood at a fire of coals, because it was cold, and warmed + themselves. And with them was Peter also standing, warming + himself.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">18. We are not to + connect this verse with the preceding, as if it indicated that Peter + was <em class="tei tei-emph"><span style= + "font-style: italic">standing</span></em> during the first denial. We + know from St. Matthew (xxvi. 69; Comp. Mark xiv. 54; Luke xxii. 55) + that he was <em class="tei tei-emph"><span style= + "font-style: italic">sitting</span></em>, and from St. Mark (xiv. 68) + that after the first denial he went out into the passage or vestibule + (εἰς τὸ προαύλιον). Hence what St. John says here is to be understood + in reference to a time between the first and second denial.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Greek here is + somewhat different from the Vulgate. It would be rendered: + <span class="tei tei-q">“Now the servants and the officers were + standing, having made a fire of charcoal, for it was cold, and + <span class="tei tei-pb" id="page317">[pg 317]</span><a name="Pg317" + id="Pg317" class="tei tei-anchor"></a> they were warming + themselves,”</span> &c. The Roman soldiers had, doubtless, gone + back to their quarters in the castle of Antonia, close to the Temple; + and hence we find mention here of only the servants of the + high-priest and the Temple guards.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">19. Pontifex ergo interrogavit Iesum + de discipulis suis, et de doctrina eius.</td> + + <td class="tei tei-cell">19. The high-priest therefore asked + Jesus of his disciples, and of his doctrine.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">19. Meantime, + while Peter was denying Him in the court, Jesus was being examined by + the high-priest in a room or hall of the house of Caiphas. See above + on verse 16. As we have said already, we believe that Caiphas is the + <span class="tei tei-q">“high-priest”</span> here referred to; so + that St. John here supplements the account given by the Synoptic + Evangelists of the preliminary trial, before Caiphas (Matt, xxvi + 59-68; Mark xiv. 55-65; Luke xxii. 54-63). From the other Evangelists + we learn that many false witnesses now appeared against Jesus; but + the inquiry regarding His <em class="tei tei-emph"><span style= + "font-style: italic">disciples</span></em> and <em class= + "tei tei-emph"><span style="font-style: italic">doctrine</span></em> + here recorded by St. John is mentioned by no other Evangelist.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">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 object; and that regarding His doctrine in the + hope of convicting Him from His own mouth of blasphemy. Later on in + this trial, as we learn from SS. Matt. and Mark, they did condemn Him + of blasphemy, and judge Him deserving of death.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">20. Respondit ei Iesus: Ego palam + locutus sum mundo: ego semper docui in synagoga, et in templo, + quo omnes Iudaei conveniunt: et in occulto locutus sum + nihil.</td> + + <td class="tei tei-cell">20. Jesus answered him: I have spoken + openly to the world: I have always taught in the synagogue, and + in the temple, whither all the Jews resort; and in secret I + have spoken nothing.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">20. Jesus makes no + reply regarding His disciples, because it was sufficiently plain that + they followed Him from no unworthy motive, but for sake of His + doctrine and its fruits. Of His doctrine, therefore He speaks. But + since He, of all teachers (the twice-repeated ἐγώ is in each instance + emphatic) had taught publicly, and nothing in private <em class= + "tei tei-emph"><span style="font-style: italic">that was different + from</span></em> His public teaching <span class="tei tei-pb" id= + "page318">[pg 318]</span><a name="Pg318" id="Pg318" class= + "tei tei-anchor"></a> (or the meaning may be, nothing that He tried + to hide), He refers his interrogator to those who had heard Him, as + their testimony ought naturally to be sought rather than His in a + matter that so intimately concerned Himself.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">21. Quid me interrogas? interroga eos + qui audierunt quid locutus sim ipsis? ecce hi sciunt quae + dixerim ego.</td> + + <td class="tei tei-cell">21. Why askest thou me? ask them who + have heard what I have spoken unto them: behold they know what + things I have said.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">21. <span class= + "tei tei-hi"><span style="font-weight: 700">Behold they</span></span> + (these, οὗτοι) <span class="tei tei-hi"><span style= + "font-weight: 700">know what things I have said</span></span>. Some + think that Christ here referred, perhaps pointed, to the Priests and + Pharisees around him, or to the crowd in the court outside; for we + know from St. Luke (xxii. 61) that those outside in the court were + visible from the hall where Christ was being examined. It may be, + however, that οὗτοι refers simply to all and any who had at any time + heard His doctrine.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">22. Haec autem cum dixisset, unus + assistens ministrorum dedit alapam Iesu, dicens: Sic respondes + pontifici?</td> + + <td class="tei tei-cell">22. And when he had said these things, + one of the servants standing by gave Jesus a blow, saying: + Answerest thou the high-priest so?</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">22. <span class= + "tei tei-hi"><span style="font-weight: 700">A blow.</span></span> + <span class="tei tei-q">“Alapa”</span> is a blow on the ear; but the + Greek word (ῥάπισμα) signifies any blow with the open hand or with a + rod or stick. The blow was given by one of the Temple guards.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">23. Respondit ei Iesus: Si male + locutus sum, testimonium perhibe de malo: si autem bene, quid + me caedis?</td> + + <td class="tei tei-cell">23. Jesus answered him: If I have + spoken evil, give testimony of the evil: but if well, why + strikest thou me?</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">23. <span class= + "tei tei-hi"><span style="font-weight: 700">If I have + spoken</span></span> (rather, spoke) <span class= + "tei tei-hi"><span style="font-weight: 700">evil</span></span>. It is + not clear whether the reference is to the words just uttered in reply + to the high-priest (verse 21), or to the general teaching of Christ. + The use of the aorist here, just as in verses 20 and 21, is in favour + of the latter view.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We have here an + example of Christ's meekness and patience in very trying + circumstances, a practical application of the words contained in + Matt. v. 39.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">24. Et misit eum Annas ligatum ad + Caipham pontificem.</td> + + <td class="tei tei-cell">24. And Annas sent him bound to + Caiphas the high-priest.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">24. <span class= + "tei tei-q">“Et”</span> is not genuine; the true reading is + ἀπέστειλεν οὖν αὐτόν, <span class="tei tei-q">“Jesus, therefore, + <span class="tei tei-pb" id="page319">[pg 319]</span><a name="Pg319" + id="Pg319" class="tei tei-anchor"></a> had sent him,”</span> + &c.<a id="noteref_114" name="noteref_114" href= + "#note_114"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">114</span></span></a> We take + it that this is added by St. John to signify that Jesus <em class= + "tei tei-emph"><span style="font-style: italic">had been</span></em> + already sent to Caiphas before the events recorded in verses 15-23. + <span class="tei tei-q">“Misit”</span> ought, then, to be + <span class="tei tei-q">“miserat,”</span> a sense which the Aorist + ἀπέστειλεν admits. Compare, for this sense of the aorist, John iv. + 45, 46; xi. 30; xiii. 12; xix. 23.</p><a name="XVIII_25" id= + "XVIII_25" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">25. Erat autem Simon Petrus stans, et + calefaciens se. Dixerunt ergo ei: Numquid et tu ex discipulis + eius es? Negavit ille, et dixit: Non sum.</td> + + <td class="tei tei-cell">25. And Simon Peter was standing, and + warming himself. They said therefore to him: Art not thou also + one of his disciples? He denied it, and said: I am not.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">26. Dicit ei unus ex servis + pontificis, cognatus eius, cuius abscidit Petrus auriculam: + Nonne ego te vidi in horto cum illo?</td> + + <td class="tei tei-cell">26. One of the servants of the + high-priest (a kinsman to him whose ear Peter cut off) saith to + him: Did I not see thee in the garden with him?</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">25, 26. Here we + have St. John's account of Peter's second and third denial. See above + on verse 17. We learn from St. Luke that the third denial took place + about an hour after the second.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">27. Iterum ergo negavit Petrus: et + statim gallus cantavit.</td> + + <td class="tei tei-cell">27. Again therefore Peter denied: and + immediately the cock crew.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">27. From St. Mark, + who, being a disciple of St. Peter, generally records more minutely + the incidents connected with the Prince of the Apostles, we learn + that the cock crew after St. Peter's <em class= + "tei tei-emph"><span style="font-style: italic">first</span></em> + denial, as well as after the third. But, as we explained on xiii. 38, + the second crowing, which took place after the third denial, occurred + at the time ordinarily known as cockcrow, and to it St. John refers + here.</p><a name="XVIII_28" id="XVIII_28" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">28. Adducunt ergo Iesum a Caipha in + praetorium. Erat autem mane: et ipsi non introierunt in + praetorium, ut non contaminarentur, sed ut manducarent + pascha.</td> + + <td class="tei tei-cell">28. Then they led Jesus from Caiphas + to the governor's hall. And it was morning: and they went not + into the hall, that they might not be defiled, but that they + might eat the pasch.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">28. The Evangelist + here passes over much that had already been recorded by the Synoptic + Evangelists. From them we learn that Christ, at this midnight meeting + before <span class="tei tei-pb" id="page320">[pg 320]</span><a name= + "Pg320" id="Pg320" class="tei tei-anchor"></a> the Council, was + accused by false witnesses, convicted of blasphemy, and judged + deserving of death (Matt. xxvi. 66; Mark xiv. 64). Then he was + apparently given over to the charge of the servants of the + high-priest, was spat upon and struck with the closed fist + (<span class="tei tei-foreign"><span style= + "font-style: italic">colaphis</span></span>) (Mat. xxvi. 67), and + with the open hand or a stick (ῥαπίσμασιν); and, being blindfolded, + was mockingly asked to tell who it was that struck him. Thus He + remained, perhaps, till daybreak,<a id="noteref_115" name= + "noteref_115" href="#note_115"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">115</span></span></a> mocked + and abused by the servants; though some think that for a part of the + time He was put into prison.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Then when morning + was come, the Synoptic Evangelists tell us that Jesus was again + brought before the Sanhedrim, which almost at once decided to hand + him over to Pilate for punishment. <span class="tei tei-q">“From Luke + (as also, he might have added, from Matt. xxvii. 1; Mark xv. 1) we + learn that the night council had been dissolved and that early again, + in the morning of the last day of our Lord's life, another more + solemn assembly (rather the same assembly) was summoned, at which all + the chief-priests and elders and scribes assisted, the subject of + discussion being urgent and most important. It was, besides, a wise + Jewish maxim that legal proceedings especially in capital cases + should be conducted in the light of day, and not in the darkness of + night”</span> (M'Carthy on St. Matt. xxvii. 1).</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It was after this + morning council that Jesus was bound (Matt. xxvii. 2; Mark xv. 1) and + led before Pilate, as St. John here narrates. At this point, when the + Lord was brought before Pilate, and His death now seemed certain, + Judas, touched with remorse, but not with true repentance, brought + back the blood-money to the priests, and flung it in the temple; then + in despair went and hanged himself (Matt. xxvii. 3-5).</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">Then they led + Jesus.</span></span> The true reading is: <span class= + "tei tei-q">“they lead Jesus therefore.”</span> That is to say, in + accordance with their determination to put Christ to to death, a + determination of which we are informed by St. Matthew (xxvii. 1), + they bring Him before the representative of Roman authority to have + the sentence of death confirmed. See below on verse 29.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">And they went not + into</span> <span class="tei tei-pb" id="page321">[pg + 321]</span><a name="Pg321" id="Pg321" class= + "tei tei-anchor"></a><span style="font-weight: 700">the + hall</span></span> (rather, the governor's residence, πραιτώριον.) + The Roman Governors ordinarily dwelt at Caesarea, on the sea coast; + but at the more important Jewish festivals they resided in Jerusalem, + for the purpose of preventing or repressing, if necessary, any + uprising of the Jewish people against Roman authority (Josephus, + <span class="tei tei-hi"><span style="font-style: italic">Bell. + Jud.</span></span>, ii. 14, 3). When in Jerusalem, they usually + occupied the palace of Herod the Great on Mount Sion. A tradition as + old as the fourth century, however, states that on this occasion + Pilate was staying in the castle of Antonia, beside the temple on + Mount Moria.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">And it was + morning</span></span> (πρωΐ). Just as a condemnation to death at + night was technically illegal according to Jewish law, so a Roman + court could not be held till after sunrise. 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 Pilate. The term + πρωΐ is, in fact, used in St. Mark xiii. 35, for the fourth watch of + the night.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">That they might not be + defiled, but that they might eat the pasch.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In our note on + <a href="#XIII_1" class="tei tei-ref">xiii. 1</a> we held that the + Jews, as well as our Lord, sacrificed the Paschal lamb on Thursday + evening, and eat it that night; and hence we hold that <span class= + "tei tei-q">“the Pasch”</span> here referred to, which on this Friday + morning was still to be eaten, was not the Paschal lamb. Had there + been question of the Paschal Supper proper, then such a defilement as + that contracted by entering the house of a Gentile would not have + prevented the Jews from partaking of the supper; for it would appear + from Lev. xv. 5, where there is question of a defilement apparently + as serious as that which would be contracted from entering the house + of a Gentile, that such defilement continued only <span class= + "tei tei-q">“until the evening,”</span> and, therefore, could not be + a hindrance to participation in the Paschal Supper, which was eaten + <em class="tei tei-emph"><span style= + "font-style: italic">after</span></em> the evening, and when the next + Jewish day had begun.<a id="noteref_116" name="noteref_116" href= + "#note_116"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">116</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">There is question, + then, of some of the other Paschal sacrifices which were partaken of + during the seven days of the Paschal feast (Deut. xvi. 2, 3; 2 Paral. + xxx. 22), perhaps of the special sacrifice <span class="tei tei-pb" + id="page322">[pg 322]</span><a name="Pg322" id="Pg322" class= + "tei tei-anchor"></a> known as the Chagigah (חגיגה).<a id= + "noteref_117" name="noteref_117" href="#note_117"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">117</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">From such a + sacrifice, eaten, as we learn from the Mishna in the note below, not + only at night, but also <em class="tei tei-emph"><span style= + "font-style: italic">during the day</span></em>, a defilement + contracted in the morning would exclude.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">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 removed, one + cannot help wondering, with St. Augustine, at their blind hypocrisy: + <span class="tei tei-q">“O impia et stulta caecitas: habitaculo + videlicet contaminarentur alieno, et non contaminarentur scelere + proprio!”</span></p><a name="XVIII_29" id="XVIII_29" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">29. Exivit ergo Pilatus ad eos foras, + et dixit: Quam accusationem affertis adversus hominem + hunc?</td> + + <td class="tei tei-cell">29. Pilate therefore went out to them, + and said: What accusation bring you against this man?</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">30. Responderunt, et dixerunt ei: Si + non esset hic malefactor, non tibi tradidissemus eum.</td> + + <td class="tei tei-cell">30. They answered and said to him: If + he were not a malefactor, we would not have delivered him up to + thee.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">31. Dixit ergo eis Pilatus: Accipite + eum vos, et secundum legem vestram iudicate eum. Dixerunt ergo + ei Iudaei: Nobis non licet interficere quemquam.</td> + + <td class="tei tei-cell">31. Pilate therefore said to them: + Take him you, and judge him according to your law. The Jews + therefore said to him: It is not lawful for us to put any man + to death.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">29-31. As they + entered not, Pilate, now first mentioned by St. John, went out to + them and asked: <span class="tei tei-hi"><span style= + "font-weight: 700">What accusation bring you against this + man?</span></span> It is very likely he had already learned something + of the nature of the accusation, either on the preceding night when + the Roman soldiers were required for Gethsemani, or just now before + coming out of his house, but he would naturally wish to have it made + formally. They, having already pronounced Jesus deserving of death, + and having brought Him to Pilate merely to have the sentence of death + pronounced and executed without any formality of trial, are indignant + at the Roman's question, and reply as in verse 30: <span class= + "tei tei-q">“If he were not a malefactor, we would not have delivered + him up to thee.”</span> Pilate, wishing to shift from himself + responsibility for Christ's death, bids the Jews to take Him, and + judge Him according to their own law. This they declined to do, + alleging as a reason that the Romans had taken away from the Jews the + power to punish <span class="tei tei-pb" id="page323">[pg + 323]</span><a name="Pg323" id="Pg323" class="tei tei-anchor"></a> by + death. This, however, was merely an evasion, for they knew thoroughly + that Pilate's permission in the present case was sufficient warrant + for their action, even if they put Jesus to death. But the motive of + the Jewish leaders was to make the responsibility for His death, in + the eyes of the Jewish people, rest upon the Romans.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">32. Ut sermo Iesu impleretur quem + dixit, significans qua morte esset moriturus.</td> + + <td class="tei tei-cell">32. That the word of Jesus might be + fulfilled which he said, signifying what death he should + die.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">32. <span class= + "tei tei-hi"><span style="font-weight: 700">That the word of Jesus + might be fulfilled.</span></span> The refusal of the Jews to judge + Jesus according to their own law came to pass, adds St. John, that + the word of Jesus might be fulfilled, in which He had foretold that + He should die the death of the cross (John <a href="#III_14" class= + "tei tei-ref">iii. 14</a>; <a href="#XII_32" class="tei tei-ref">xii. + 32-34</a>; Matt. xx. 19). Had He been punished according to Jewish + law, having been judged a blasphemer, He should have been stoned to + death, according to Levit. xxiv. 14: <span class="tei tei-q">“Bring + forth the blasphemer without the camp, and let them that heard him + put their hands upon his head, and let all the people stone + him.”</span></p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">33. Introivit ergo iterum in + praetorium Pilatus, et vocavit Iesum, et dixit ei: Tu es rex + Iudaeorum?</td> + + <td class="tei tei-cell">33. Pilate therefore went into the + hall again, and called Jesus, and said to him: Art thou the + king of the Jews?</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">33. It was + probably at this point, after they had refused to judge Jesus + according to their own law, and when they saw that Pilate was not at + once proceeding to condemn Him, that the Jews brought forward those + three distinct charges against Him, which St. Luke records: + <span class="tei tei-q">“We have found this man perverting our + nation, and forbidding to give tribute to Caesar, and saying that He + is Christ the king”</span> (Luke xxiii. 2). Upon this, Pilate + returned into the house, had Jesus called in<a id="noteref_118" name= + "noteref_118" href="#note_118"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">118</span></span></a>, and + questioned Him on the third count in the indictment just brought + against Him. The pretension of any Jew to be the King of Palestine + was a point which, as questioning <span class="tei tei-pb" id= + "page324">[pg 324]</span><a name="Pg324" id="Pg324" class= + "tei tei-anchor"></a> the sovereignty of Rome, a Roman governor was + bound to look to. Pilate, therefore, asked Him: <span class= + "tei tei-hi"><span style="font-weight: 700">Art thou the King of the + Jews?</span></span> The words may mean either, <span class= + "tei tei-q">“Art thou He who has just now become notorious under this + title?”</span> or, <span class="tei tei-q">“Dost thou claim the + title, as it is said?”</span> The title itself would be likely to + arrest Pilate's attention, whether he had heard it spoken of before + in connection with the entry into Jerusalem or only now from the + Jews. And further, he would rightly conclude that the title, when + thus put forward, would be fitted to call out any fanaticism which + there might be in a political enthusiast. In each of the four + Gospels, the first words of Pilate to Jesus are the same: + <span class="tei tei-q">“Art thou the King of the Jews?”</span> + (Matt. xxvii. 11; Mark xv. 2; Luke xxiii. 3). <span class= + "tei tei-q">“The form of the sentence (σὺ εἶ) suggests a feeling of + surprise in the questioner: <span class="tei tei-q">‘Art thou, poor, + and bound, and wearied, the the King of whom men have spoken?’</span> + Comp. iv. 12.”</span> Westc. in <span class="tei tei-hi"><span style= + "font-style: italic">Speaker's Commentary</span></span>.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">34. Respondit Iesus: A temetipso hoc + dicis, an alii dixerunt tibi de me?</td> + + <td class="tei tei-cell">34. Jesus answered: Sayest thou this + thing of thyself, or have others told it thee of me?</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">34. To Pilate's + question, Christ replies: Sayest thou this of thyself, from thy own + knowledge or suspicion of My having taken part in seditious + practices, or is it merely because of what others, through envy and + jealousy, have now told thee of Me? These words were, doubtless, + intended to remind Pilate that, although Governor of Judea during all + the time of Christ's public life (Luke iii. 1), he had no reason from + his own personal knowledge to find fault with Jesus. Hence, he ought + to suspect the charges that had been made.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">35. Respondit Pilatus: Numquid ego + Iudaeus sum? Gens tua et pontifices tradiderunt te mihi: quid + fecisti?</td> + + <td class="tei tei-cell">35. Pilate answered: Am I a Jew? Thy + own nation and the chief priests have delivered thee up to me: + what hast thou done?</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">35. Pilate + impatiently replies, signifying that as he was not a Jew, he might + easily be ignorant of Christ's guilt, while it would be well known to + Christ's countrymen who now accused Him.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">36. Respondit Iesus: Regnum meum non + est de hoc mundo: si ex hoc mundo esset regnum meum, ministri + mei utique decertarent ut non traderer Iudaeis: Nunc autem + regnum meum non est hinc.</td> + + <td class="tei tei-cell">36. Jesus answered: My kingdom is not + of this world. If my kingdom were of this world, my servants + would certainly strive that I should not be delivered to the + Jews: but now my kingdom is not from hence.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">36. In response to + Pilate's question: <span class="tei tei-q">“What hast thou + done?”</span> Jesus proceeds to explain that His is not that + <span class="tei tei-pb" id="page325">[pg 325]</span><a name="Pg325" + id="Pg325" class="tei tei-anchor"></a> mighty temporal kingdom for + which the Jews had hoped, and which the Romans might well fear; if it + were, His followers would surely have striven that He should not be + delivered to the Jews; but in truth it was not a temporal + kingdom.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">My kingdom is not from + hence</span></span>; <span class="tei tei-hi"><span style= + "font-style: italic">i.e.</span></span> is not <em class= + "tei tei-emph"><span style="font-style: italic">of this + world</span></em>, not a temporal kingdom. <em class= + "tei tei-emph"><span style="font-style: italic">In</span></em> this + world it was, and is; but <em class="tei tei-emph"><span style= + "font-style: italic">of</span></em> this world it is not. See xvii. + <a href="#XVII_15" class="tei tei-ref">15</a>, <a href="#XVII_16" + class="tei tei-ref">16</a>.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">37. Dixit itaque et Pilatus: Ergo rex + es tu? Respondit Iesus: Tu dicis quia rex sum ego. Ego in hoc + natus sum, et ad hoc veni in mundum, ut testimonium perhibeam + veritati: omnis qui est ex veritate, audit vocem meam.</td> + + <td class="tei tei-cell">37. Pilate therefore said to him: Art + thou a king then? Jesus answered: Thou sayest that I am a king. + For this was I born, and for this came I into the world: that I + should give testimony to the truth. Every one that is of the + truth, heareth my voice.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">37. <span class= + "tei tei-hi"><span style="font-weight: 700">Art thou a king + then?</span></span> Pilate asked; to which Jesus replied: + <span class="tei tei-q">“Thou sayest it”</span> (Matt., Mark, Luke); + or, as here, <span class="tei tei-q">“Thou sayest that I am a + king,”</span><a id="noteref_119" name="noteref_119" href= + "#note_119"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">119</span></span></a> meaning + thou sayest truly, what is the fact. That this is the sense of the + phrase, see Matt. xxvi. 64, and compare with Mark xiv. 61. Then, + having made this admission, Jesus at once proceeds to point out the + spiritual character of the kingdom which He had come to establish. + That kingdom is His Church, which was established, not amid the clash + of arms or din of battle, but by the preaching of the truth, and to + which all belong, whether Jew or Roman, who hear the truth.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">38. Dicit et Pilatus: Quid est + Veritas? Et cum hoc dixisset, iterum exivit ad Iudaeos, et + dicit eis: Ego nullam invenio in eo causam.</td> + + <td class="tei tei-cell">38. Pilate saith to him: What is + truth? And when he said this he went out again to the Jews, and + saith to them: I find no cause in him.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">38. At the mention + of <span class="tei tei-q">“the truth,”</span> Pilate asks: + <span class="tei tei-hi"><span style="font-weight: 700">What is + truth?</span></span> (ἀλήθεια, without the article). The question was + not asked for information, for Pilate went out without waiting + <span class="tei tei-pb" id="page326">[pg 326]</span><a name="Pg326" + id="Pg326" class="tei tei-anchor"></a> for an answer, but impatiently + or sneeringly, as if he said: <span class="tei tei-q">“Yes, but what + <em class="tei tei-emph"><span style= + "font-style: italic">is</span></em> truth?”</span> Then Pilate went + out again to the Jews, and told them that he could find in Jesus no + reason for condemning Him.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Then it was, + probably, that as St. Luke tells us: <span class="tei tei-q">“They + were more earnest, saying: He stirreth up the people, teaching + throughout all Judea, beginning from Galilee to this place”</span> + (Luke xxiii. 5). <span class="tei tei-q">“Amid their confused and + passionate exclamation, the practised ear of Pilate caught the name + of <span class="tei tei-q">‘Galilee,’</span> and he understood that + Galilee had been the chief scene of the ministry of Jesus. Eager for + a chance of dismissing a business of which he was best pleased to be + free, he proposed, by a master-stroke of astute policy, to get rid of + an embarrassing prisoner, to save himself from a disagreeable + decision, and to do an unexpected complaisancy to the unfriendly + Galilean tetrarch, who, as usual, had come to Jerusalem—nominally to + keep the Passover, really to please his subjects, and to enjoy the + sensations and festivities offered at that season by the + densely-crowded capital”</span> (Farrar).</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">39. Est autem consuetudo vobis, ut + unum dimittam vobis in pascha: vultis ergo dimittam vobis regem + Iudaeorum?</td> + + <td class="tei tei-cell">39. But you have a custom that I + should release one unto you at the pasch: will you therefore + that I release unto you the king of the Jews?</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">40. Clamaverunt ergo rursum omnes + dicentes: Non hunc, sed Barabbam. Erat autem Barabbas + latro.</td> + + <td class="tei tei-cell">40. Then cried they all again, saying: + Not this man, but Barabbas. Now Barabbas was a robber.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">39. Then, after + Herod had examined and mocked Christ, he sent Him back to Pilate + (Luke xxiii. 8-12); and now it was, after the return from Herod, that + Pilate thought of releasing Jesus, in accordance with his custom of + releasing a prisoner every year at the festival of the Pasch.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">Will you, therefore, that + I release unto you the king of the Jews?</span></span> or as St. + Matt. has: <span class="tei tei-q">“Whom will you that I release to + you; Barabbas, or Jesus, that is called Christ?”</span> (Matt. xxvii. + 17). Barabbas, as we learn from the Synoptic Evangelists, was a + <span class="tei tei-q">“notorious prisoner,”</span> <span class= + "tei tei-q">“who was put in prison with some seditious men, who, in + the sedition, had committed murder.”</span> Pilate hoped, therefore, + that the release of Jesus rather than of a notorious criminal like + Barabbas would be called for. But the people, instigated by the + chief-priests <span class="tei tei-pb" id="page327">[pg + 327]</span><a name="Pg327" id="Pg327" class="tei tei-anchor"></a> and + elders (Matt. xxvii. 20), blindly called for the release of + Barabbas.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">A robber.</span></span> + (λῃιστής), one who appropriates the goods of another by open + violence, as opposed to the thief (κλέπτης), who takes what is not + his own, secretly and by fraud.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We have followed + the view held by Patrizzi and the majority of commentators, that + Pilate on only <em class="tei tei-emph"><span style= + "font-style: italic">one occasion</span></em>, and after the return + from Herod, proposed our Lord to the Jews as the prisoner to be + released. Others, as Father Coleridge and Dr. Walsh, hold that on + <em class="tei tei-emph"><span style= + "font-style: italic">two</span></em> different occasions, once before + the journey to Herod, as recorded by St. John, and once after, as + recorded by the Synoptic Evangelists, Christ was proposed by Pilate + as the prisoner to be released. But we are not convinced by the + reasons urged in favour of this view. It is argued—(<span class= + "tei tei-hi"><span style="font-style: italic">a</span></span>) from + the fact that in St. John the question of releasing a prisoner is + first mentioned by Pilate, while in the Synoptic Evangelists the + question of having a prisoner released to them is first moved by the + people. But we say, in reply, that there is nothing in the Synoptic + accounts which forbids us to suppose that Pilate first mentioned the + matter, as in St. John: <span class="tei tei-q">“You have a custom + that I should release one unto you at the Pasch;”</span> that then + they called upon him to observe the custom on that occasion, and that + he forthwith put before them the choice between Jesus and Barabbas. + Certainly St. Matt. (xxvii. 17) as well as St. John represents Pilate + as the first to refer to the matter.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(<span class= + "tei tei-hi"><span style="font-style: italic">b</span></span>) Father + Coleridge argues also from the fact that Pilate, in St. Matt., says + to the Jews: <span class="tei tei-q">“Whom will you that I release to + you; Barabbas, or Jesus, that is called Christ?”</span> <span class= + "tei tei-q">“That he mentions Barabbas along with our Lord,”</span> + says Father Coleridge, <span class="tei tei-q">“can only be explained + by the fact that, as St. John mentions, Barabbas had been already + called for by the priests and crowd, when Pilate had, for the first + time, spoken of the custom.”</span> But it seems to us that the + mention of Barabbas by Pilate is sufficiently explained by the fact + which St. Matthew himself had just mentioned in the preceding verse, + that Barabbas was a <span class="tei tei-q">“notorious + prisoner;”</span> and hence his name was more familiar to Pilate than + the names of the other prisoners. Moreover his well-known guilt + encouraged Pilate to hope that if the choice lay between him and + Jesus, the Jews would surely call for the release of our + Lord.</p><span class="tei tei-pb" id="page328">[pg + 328]</span><a name="Pg328" id="Pg328" class="tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Before quitting + this chapter, it may be well to point out the different tribunals, + before which, as we have seen, Jesus was led on this last night and + morning of His mortal life.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(1) First, then, + He was led from Gethsemane before Annas.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(2) He was led + before Caiphas.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(3) When day + dawned, He was led before the Sanhedrim.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(4) He was led + before Pilate.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(5) He was led + before Herod Antipas.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(6) On His return + from Herod, He was again led before Pilate.</p> + </div><span class="tei tei-pb" id="page329">[pg 329]</span><a name= + "Pg329" id="Pg329" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"> + <a name="toc73" id="toc73"></a> <a name="pdf74" id="pdf74"></a> + + <h1 class="tei tei-head" style= + "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"> + <span style="font-size: 173%">Chapter XIX.</span></h1> + + <div class="block tei tei-quote" style= + "margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">1-5.</span> <span class="tei tei-hi"><span style= + "font-size: 90%; font-weight: 700">Jesus is scourged, crowned with + thorns, clothed with a purple garment, and mockingly saluted by the + soldiers as King of the Jews; then shown to the + people.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">6-7.</span> <span class="tei tei-hi"><span style= + "font-size: 90%; font-weight: 700">The people, led on by the + Priests and their servants, demand Christ's + death.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">8-12. + Pilate becomes still more unwilling to interfere with Jesus, and + again examines Him, and makes known his intention of releasing + Him.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">13-16.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">Then + the Jews charge him with disloyalty to the Roman Emperor, and at + length Pilate gives way and delivers Jesus to be + crucified.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">17-22.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">Jesus + is led to Calvary, and crucified between two + robbers.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">23-24.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">The + soldiers divide His other garments among four of them, but cast + lots for His tunic.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">25-27.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">Jesus + gives John to the Blessed Virgin as her son, and her in turn to him + as his mother.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">28-30.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">Jesus, + having partaken of the vinegar which was offered to Him in a soaked + sponge, dies.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">31-37.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">The + legs of the two robbers are broken, and the side of Jesus pierced + with a lance.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">38-42.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">Joseph + of Arimathea and Nicodemus embalm and bury the body of + Jesus.</span></span></p> + </div> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">1. Tunc ergo apprehendit Pilatus + Iesum, et flagellavit.</td> + + <td class="tei tei-cell">1. Then, therefore Pilate took Jesus, + and scourged him.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">1. After he had + released Barabbas, Pilate now thought of another but a cruel means of + saving the life of Jesus. He had Him scourged, hoping thus to satisfy + the fury of His enemies (Luke xxiii. 22). Then was fulfilled the + prophecy of Isaias: <span class="tei tei-q">“<span class= + "tei tei-hi"><span style="font-style: italic">I have given my body to + the strikers</span></span>, and My cheeks to them that plucked them: + I have not turned away my face from them that rebuked me, and spat + upon me”</span> (Isaias 1. 6).</p><span class="tei tei-pb" id= + "page330">[pg 330]</span><a name="Pg330" id="Pg330" class= + "tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Had Christ been + scourged by Jewish authority, according to the Jewish law He should + not have received more than forty stripes. <span class= + "tei tei-q">“According to the measure of the sin shall the measure + also of the stripes be: Yet so that they exceed not the number of + forty: lest thy brother depart shamefully torn before thy + eyes”</span> (Deut. xxv. 2, 3). By Jewish practice the number of + stripes was restricted to thirty-nine (See 2 Cor. xi. 24). But as the + scourging was ordered by Pilate, it was, doubtless, inflicted + according to the cruel Roman method, in which there was no limit to + the number of stripes that might be inflicted. The word used by the + Greek translator of St. Matthew and by St. Mark in reference to this + scourging is φραγελλώσας, which, like that used by St. John + (ἐμαστίγωσεν), signifies a scourging with whips or flagella<a id= + "noteref_120" name="noteref_120" href="#note_120"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">120</span></span></a> (not + <em class="tei tei-emph"><span style= + "font-style: italic">rods</span></em>, which were sometimes used by + the Romans; Acts xvi. 22. Comp. 2 Cor. xi. 25). The <span lang="la" + class="tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">flagellum</span></span> was chiefly used in the + punishment of slaves. It was made of cords or thongs of leather, + knotted with bones or circles of bronze, or pieces of hard wood, and + sometimes terminated by hooks in which latter case it was called a + scorpion. No wonder that Horace (<span class= + "tei tei-hi"><span style="font-style: italic">Sat.</span></span> 1, + 3, 119) speaks of it as <span class="tei tei-q">“horribile + flagellum.”</span> It was with this brutal instrument of torture, + then, that our Lord was mangled on this morning by the fierce Roman + soldiers.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The pillar to + which according to tradition our Lord was tied while being scourged, + was brought from Jerusalem to Rome, in 1223 <span class= + "tei tei-hi"><span style= + "font-variant: small-caps">a.d.</span></span> <span class= + "tei tei-q">“In a small shrine to the right of the chapel (in the + Church of St. Praxedes on the Esquiline, near St. Mary Major's), is + preserved the marble pillar to which our Lord is said to have been + bound. It measures two feet three inches in height, not including its + circular pedestal, which is two inches high; its lower diameter is + one foot and a-half, its upper is only nine inches, and its top was + attached to a ring, the perforation for which remains”</span> (Dr. + Donovan's <span class="tei tei-hi"><span style= + "font-style: italic">Rome, Ancient and Modern</span></span>).</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">2. Et milites plectentes corronam de + spinis, imposuerunt capiti eius: et veste purpurea + circumdederunt eum.</td> + + <td class="tei tei-cell">2. And the soldiers platting a crown + of thorns, put it upon his head: and they put on him a purple + garment.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">2. There is a + difficulty here when we compare this verse with Matt. xxvii. 26-29; + Mark xv. 15-18. For, while St. <span class="tei tei-pb" id= + "page331">[pg 331]</span><a name="Pg331" id="Pg331" class= + "tei tei-anchor"></a> John here represents the crowning with + thorns<a id="noteref_121" name="noteref_121" href= + "#note_121"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">121</span></span></a> and the + incident of the cloak as <em class="tei tei-emph"><span style= + "font-style: italic">preceding</span></em> the sentence of death (see + verse 16), SS. Matthew and Mark seem to say that they followed + it.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Hence, some have + held that Christ was twice crowned with thorns and clad with a cloak, + and hailed as King of the Jews: once before the sentence as signified + here, and once after as indicated by SS. Matthew and Mark.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But it seems the + more probable opinion that these events occurred only once, and + before the sentence was passed, as St. John records. In this view, + SS. Matthew and Mark do not record these events and the sentence in + the order in which they occurred.<a id="noteref_122" name= + "noteref_122" href="#note_122"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">122</span></span></a> We + would suggest, in support of this view, that these Evangelists, in + recording the sentence by which Barabbas recovered his liberty (Matt. + xxvii. 26; Mark xv. 15), depart from the order of time to record in + connection with the liberation of Barabbas the condemnation of Jesus. + Thus the sentence of death, though following the crowning with thorns + is represented in the two first Gospels as preceding it.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">A purple + garment.</span></span> If it be objected that while the cloak + according to St. John was <em class="tei tei-emph"><span style= + "font-style: italic">purple</span></em>, according to St. Matthew it + was <em class="tei tei-emph"><span style= + "font-style: italic">scarlet</span></em>, we reply that the same + difficulty occurs on a comparison of St. Matthew with St. Mark, for + the latter also says the cloak was <em class= + "tei tei-emph"><span style="font-style: italic">purple</span></em>; + and yet all admit that SS. Matthew and Mark refer to the same + occasion. In reality, the two Greek words translated purple and + scarlet seem to have been frequently interchanged.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“Πορφύρα is vaguely used to signify different shades of + red, and is especially convertible with crimson = κοκκίνη, + Matt.”</span> (Alf. on St. Mark xv. 17).</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">3. Et veniebant ad eum, et dicebant: + Ave rex Iudaeorum: Et dabant ei alapas.</td> + + <td class="tei tei-cell">3. And they came to him, and said: + Hail, king of the Jews, and they gave him blows.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">3. <span class= + "tei tei-hi"><span style="font-weight: 700">Hail, king of the + Jews.</span></span> The soldiers had derisively arrayed Him in the + insignia of royalty; nothing was wanting but the mockery of their + homage; this they now offer. St. Matthew is more explicit: + <span class="tei tei-q">“And bowing the knee before him, they mocked + him, saying: Hail, king of the Jews”</span> (Matt. xxvii. 29).</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">And they gave him + blows.</span></span> From St. Matthew we learn, <span class= + "tei tei-pb" id="page332">[pg 332]</span><a name="Pg332" id="Pg332" + class="tei tei-anchor"></a> too, that <span class= + "tei tei-q">“spitting upon him, they took the reed, and struck his + head”</span> (Matt. xxvii. 30).</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">4. Exivit ergo iterum Pilatus foras, + et dicit eis: Ecce adduco vobis eum foras, ut cognoscatis quia + nullam invenio in eo causam.</td> + + <td class="tei tei-cell">4. Pilate therefore went forth again, + and saith to them: Behold I bring him forth unto you, that you + may know that I find no cause in him.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">4. Pilate now + brought Jesus forth, hoping that the wretched plight to which our + Saviour had been reduced, that the mockery and degradation and + suffering to which He had been subjected, would satisfy them, and + with this view he says to them in effect: Behold I bring Him forth to + you that I may make known to you again that I can find no reason for + condemning Him; see, then, the miserable state to which He is + reduced, and be satisfied.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">5. (Exivit ergo Iesus portans coronam + spineam, et purpureum vestimentum). Et dicit eis: Ecce + homo.</td> + + <td class="tei tei-cell">5. Jesus therefore came forth bearing + the crown of thorns, and the purple garment. And he saith to + them: Behold the Man.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">5. This verse + gives us the graphic description of an eye-witness. <span class= + "tei tei-hi"><span style="font-weight: 700">Behold the + Man.</span></span> <span class="tei tei-q">“Behold”</span> is an + interjection, not a verb. It it were a verb, <span class= + "tei tei-q">“man”</span> would be in the accusative case governed by + it. This, indeed, is what is suggested by our translation and + punctuation: <span class="tei tei-q">“Behold the Man.”</span> But in + the original, <span class="tei tei-q">“man”</span> is in the + nominative case (ὁ ἄνθρωπος), and the meaning is: Behold, here before + you is <em class="tei tei-emph"><span style="font-style: italic">the + Man</span></em>.</p><a name="XIX_6" id="XIX_6" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">6. Cum ergo vidissent eum pontifices + et ministri clamabant dicentes: Crucifige, crucifige eum, Dicit + eis Pilatus: accipite cum vos et crucifigite: ego enim non + invenio in eo causam.</td> + + <td class="tei tei-cell">6. When the chief priests therefore + and the servants had seen him, they cried out, saying: Crucify + him, crucify him. Pilate saith to them: Take him you, and + crucify him; for I find no cause in him.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">6. As soon as + Jesus appeared, the chief-priests and the ministers at once raised + the savage cry, fearing lest the sight of His bleeding and mangled + body might melt the hearts of the people.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Pilate's words: + <span class="tei tei-hi"><span style="font-weight: 700">Take him, + you, and crucify him</span></span>, are thought by some to be + ironical, as if he said: Take him you, if you dare. We prefer, + however, to understand the words, <span class="tei tei-pb" id= + "page333">[pg 333]</span><a name="Pg333" id="Pg333" class= + "tei tei-anchor"></a> like the similar words in verse <a href= + "#XVIII_29" class="tei tei-ref">xviii. 31</a>, as the expression of + his desire to please the Jews. He was convinced that Jesus was + innocent, and was unwilling himself to condemn Him; yet, to please + the Jews, he would permit them to put Him to death.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">7. Responderunt ei Iudaei: Nos legem + habemus, et secundum legem debet mori, quia Filium Dei se + fecit.</td> + + <td class="tei tei-cell">7. The Jews answered him: We have a + law; and according to the law he ought to die, because he made + himself the Son of God.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">7. <span class= + "tei tei-hi"><span style="font-weight: 700">The Jews answered him: We + have a law.</span></span> The Jews reply, that though the Roman + governor sees nothing in Him for which to condemn Him, yet, according + to their law, Jesus has incurred the penalty of death: <span class= + "tei tei-q">“He that blasphemeth the name of the Lord, dying let him + die; all the multitude shall stone him”</span> (Lev. xxiv. 16).</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">Because he made himself + the Son of God.</span></span> Note here that the Jews understood + Christ to have claimed to be the <em class= + "tei tei-emph"><span style="font-style: italic">natural</span></em> + Son of God. Had they understood Him to speak of Himself merely as an + adopted son, they could not have blamed Him, for the just are + frequently spoken of in the Old Testament as sons of God. From St. + Luke xxiii. 2, then, we know that the Jews understood Jesus to claim + to be <span class="tei tei-q">“Christ, the King;”</span> that is to + say, to be the Messias; and from the verse before us we learn that + they understood Him to claim to be the Son of God. As such then, and + for such claims on His part, He was put to death; and the fact that + He chose rather to die, than explain away or withdraw these claims, + proves that He was understood correctly.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">8. Cum ergo audisset Pilatus hunc + sermonem, magis timuit.</td> + + <td class="tei tei-cell">8. When Pilate therefore had heard + this saying, he feared the more.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">8. <span class= + "tei tei-hi"><span style="font-weight: 700">He feared the + more.</span></span> When Pilate heard that Christ claimed to be the + Son of God, he became <em class="tei tei-emph"><span style= + "font-style: italic">more</span></em> afraid to interfere with or + condemn Him. Already her dream which Pilate's wife had made known to + him (Matt. xxvii. 19), and the majesty, serenity, and evident + innocence of Jesus, must have greatly impressed the governor.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">9. Et ingressus est praetorium iterum, + et dixit ad Iesum: Unde es tu? Iesus autem responsum non dedit + ei.</td> + + <td class="tei tei-cell">9. And he entered into the hall again, + and he said to Jesus: Whence art thou? But Jesus gave him no + answer.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">9. Again, + therefore, he entered the palace (πραιτώριον). Jesus, too, was led + in, and Pilate <span class="tei tei-pb" id="page334">[pg + 334]</span><a name="Pg334" id="Pg334" class="tei tei-anchor"></a> + questioned Him in reference to the accusation just made against Him. + You have been charged with claiming to be the Son of God: + <span class="tei tei-hi"><span style="font-weight: 700">Whence art + thou?</span></span> from heaven, or of earth, like other men? Pilate + was unworthy of an answer, or else Jesus thought it useless to + explain to one who would not understand or believe it His eternal + generation from the Father, and accordingly He was silent.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">10. Dicit ergo ei Pilatus: Mihi non + loqueris? nescis quia potestatem habeo crucifigere te et + potestatem habeo dimittere te?</td> + + <td class="tei tei-cell">10. Pilate therefore saith to him: + Speakest thou not to me? knowest thou not that I have power to + crucify thee, and I have power to release thee?</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">10. <span class= + "tei tei-hi"><span style="font-weight: 700">Speakest thou not to + me?</span></span> In the original the pronoun, standing at the head + of the clause, is emphatic. Speakest thou not <em class= + "tei tei-emph"><span style="font-style: italic">to me</span></em>, + the representative of Roman power, who have authority (ἐξουσίαν) to + liberate or crucify thee?</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">Knowest thou not that I + have power</span></span>, &c. The more probable order of the + clauses is: <span class="tei tei-q">“I have power to release thee, + and I have power to crucify thee,”</span> the motive of hope standing + before that of fear.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">11. Respondit Iesus: Non haberes + potestatem adversum me ullam, nisi tibi datum esset desuper. + Propterea qui me tradidit tibi, maius peccatum habet.</td> + + <td class="tei tei-cell">11. Jesus answered: Thou shouldest not + have any power against me, unless it were given thee from + above. Therefore he that hath delivered me to thee, hath the + greater sin.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">11. Pilate's claim + to unlimited power over Him makes Jesus again break silence. His + words are an implicit admission that Pilate possesses power over Him, + but at the same time a reminder that there was One greater than even + a Roman governor, without whose permission Pilate could do nothing + against Him.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">Unless it were given thee + from above.</span></span> From the original, in which we have ἦν + δεδομένον, not ἦν δεδομένη (datum, not data), it is clear that the + verb has not <span class="tei tei-q">“power”</span> for its subject, + but is to be taken impersonally: Unless it were given thee from above + <em class="tei tei-emph"><span style="font-style: italic">to have + such power</span></em>.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“From above”</span> has been taken by some to refer to + the Sanhedrim, as if Christ here referred to it as a higher tribunal + than Pilate's; but this view cannot be admitted. Not only is it + opposed to the ordinary sense of ἄνωθεν (iii. 31; James i. 17; iii. + 15, 17), but it would make our Lord say that Pilate had received his + power from the Sanhedrim—a statement which would not be correct. + <span class="tei tei-q">“From above”</span>, then, means: from heaven + or from God.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">Therefore he that hath + delivered</span></span> (παραδούς, not παραδιδούς) <span class= + "tei tei-hi"><span style="font-weight: 700">me to thee hath the + greater sin</span></span>. Some, as Kuinoel, hold that διὰ τοῦτο is + here <span class="tei tei-pb" id="page335">[pg 335]</span><a name= + "Pg335" id="Pg335" class="tei tei-anchor"></a> merely a formula of + transition (like the Hebrew לבן, Judg. viii. 7, &c.), of which no + account is to be taken. The meaning is then sufficiently clear. But + if, as most commentators take for granted, we are to give διὰ τοῦτο + its ordinary inferential force, the connection is very obscure, and + has been variously explained.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(<span class= + "tei tei-hi"><span style="font-style: italic">a</span></span>) Some + thus: Because you exercise your power <em class= + "tei tei-emph"><span style= + "font-style: italic">unwillingly</span></em> therefore your sin is + less than that of Caiphas and the Sanhedrim, who have delivered me to + you, and are forcing you to condemn me. But it is rightly objected + against this interpretation, that the word <span class= + "tei tei-q">“unwillingly,”</span> upon which it turns, is neither + expressed nor suggested in the text.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(<span class= + "tei tei-hi"><span style="font-style: italic">b</span></span>) Others + thus: Since you have received from God power over Me, <em class= + "tei tei-emph"><span style="font-style: italic">but have not had an + opportunity of judging of My character</span></em>, therefore your + sin is less than that of Caiphas and the Sanhedrim, who with the + clearest evidences of My Divinity before them have yet condemned Me + and delivered Me to you. But it is objected to this view also, that + the words upon which the interpretation hinges, are not found in the + text.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(<span class= + "tei tei-hi"><span style="font-style: italic">c</span></span>) Others + thus: since you possess lawful authority, therefore the Sanhedrim is + more guilty in handing Me over to you than it would be, if you + possessed not this authority. For, in handing Me over to you, they + try to brand Me as a malefactor, and they surrender Me to one who has + the power to put Me to death, even by the cruel death of crucifixion. + In this view, held by Toletus, the sin of the Sanhedrim is compared, + not with that of Pilate, but with what their own sin would have been, + had they merely brought Jesus before some unlawful tribunal.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The last + connection, though, perhaps, not sufficiently obvious, is the most + natural. The meaning of the whole verse is: You have lawful authority + indeed, but not independently of God; and since you have lawful + authority, therefore, My accusers are the more guilty.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The words + <span class="tei tei-q">“he that hath delivered me to thee”</span> + refer primarily to Caiphas, the high-priest, but include the + Sanhedrim with him in the responsibility for delivering up + Christ.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">12. Et exinde quaerebat Pilatus + dimittere eum. Iudaei autem clamabant, dicentes: Si hunc + dimittis, non es amicus Caesaris: omnis enim qui se regem facit + contradicit Caesari.</td> + + <td class="tei tei-cell">12. And from thenceforth Pilate sought + to release him. But the Jews cried out, saying: If thou release + this man, thou art not Cesar's friend. For whosoever maketh + himself a king, speaketh against Cesar.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">12. <span class= + "tei tei-hi"><span style="font-weight: 700">And from thenceforth + Pilate sought to release him.</span></span> Pilate, who had hitherto + tried to shirk the trial of Jesus, or to <span class="tei tei-pb" id= + "page336">[pg 336]</span><a name="Pg336" id="Pg336" class= + "tei tei-anchor"></a> induce the Jews to call for His release, now + <span class="tei tei-q">“sought”</span> himself to release Him. At + this juncture, when all other motives had failed to move Pilate, the + Jews exasperated charge him with being the enemy of Cæsar, if he + refuse to condemn one who claimed to be a sovereign within Cæsar's + dominions. Their words conveyed to Pilate that they would denounce + him to Cæsar, in case he persisted in refusing to condemn Jesus. + Tiberius (14-37 <span class="tei tei-hi"><span style= + "font-variant: small-caps">a.d.</span></span>), who was Roman Emperor + at the time, was, according to Suetonius (Vit. Tib., c. 58), a most + suspicious tyrant, and one with whom, as Tacitus tells us: + <span class="tei tei-q">“Majestatis crimen omnium accusationum + complementum erat”</span> (Ann. iii. 38).</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">13. Pilatus autem cum audisset hos + sermones, adduxit foras Iesum: et sedit pro tribunali, in loco + qui dicitur Lithostrotos, hebraice autem Gabbatha.</td> + + <td class="tei tei-cell">13. Now when Pilate had heard these + words, he brought Jesus forth; and sat down in the judgment + seat, in the place that is called Lithostrotos, and in Hebrew + Gabbatha.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">13. Now when + Pilate had heard these words, he brought Jesus forth. Pilate, through + fear of the Emperor, at length gave way, and Jesus, who had remained + within the house after the interrogation (verses 9-11), while Pilate + was signifying his own intention to the people (verse 12), was now + brought forth, and Pilate formally took his seat to pass sentence of + death.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">In the place that is + called Lithostrotos, and in Hebrew Gabbatha.</span></span> The Rev. + Vers. renders: <span class="tei tei-q">“At a place called the + Pavement, but in Hebrew Gabbatha.”</span> The judgment-seat was + usually in front of the Praetorium, on an elevated platform. The + Syro-Chaldaic word Gabbatha means <span class= + "tei tei-hi"><span style="font-style: italic">a high + place</span></span>, probably from the root גבה (Gabhah), and such + high places were usually paved with many-coloured stones, hence the + name <span class="tei tei-q">“Lithostrotos”</span> (from λίθος, a + stone, and στρωτός, covered, or paved). Suetonius (Caes. 8, 46) says + that Julius Cæsar carried such a pavement with him on his + expeditions.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">14. Erat autem parasceve paschae, hora + quasi sexta, et dicit Iudaeis: Ecce rex vester.</td> + + <td class="tei tei-cell">14. And it was the parasceve of the + pasch, about the sixth hour, and he saith to the Jews: Behold + your king.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">14. <span class= + "tei tei-hi"><span style="font-weight: 700">And it was the parasceve + of the Pasch.</span></span> <span class= + "tei tei-q">“Parasceve”</span> (Gr. παρασκευή) means <em class= + "tei tei-emph"><span style= + "font-style: italic">preparation</span></em>, or <em class= + "tei tei-emph"><span style="font-style: italic">day of + preparation</span></em>, and the expression: <span class= + "tei tei-q">“the <span class="tei tei-pb" id="page337">[pg + 337]</span><a name="Pg337" id="Pg337" class="tei tei-anchor"></a> + parasceve of the Pasch”</span> <em class="tei tei-emph"><span style= + "font-style: italic">might</span></em> mean the day of preparation + for the Paschal feast, and hence the day <em class= + "tei tei-emph"><span style="font-style: italic">before</span></em> + the feast began. This, indeed, is the meaning given to the phrase by + all those who hold that Christ, in the last year of His mortal life, + celebrated the Paschal Supper a day before the Jews.<a id= + "noteref_123" name="noteref_123" href="#note_123"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">123</span></span></a> They + hold that St. John here signifies that the Jewish Pasch had not yet + begun. But the phrase may have, and we believe has, a different + meaning. We know from St. Mark that <span class= + "tei tei-q">“Parasceve”</span> was another name for Friday; + <span class="tei tei-q">“It was the Parasceve, that is, the day + before the Sabbath”</span> (Mark xv. 42). Friday naturally enough got + this name, because it was the <em class="tei tei-emph"><span style= + "font-style: italic">day of preparation</span></em> for the Jewish + Sabbath.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">By <span class= + "tei tei-q">“the parasceve of the Pasch,”</span> then, we understand + the Friday of the Paschal week, and we take it that St. John here + indicates the day of the week, as in the words immediately following + he indicates the hour of the day. His readers, some of whom were, + doubtless, acquainted with the Synoptic Gospels, would be already + aware that this day was the first of the Paschal week, and not the + eve of the festival. See above on <a href="#XIII_1" class= + "tei tei-ref">xiii. 1</a>.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">About the sixth + hour.</span></span> A very great difficulty arises from a comparison + of this account with that of St. Mark. For St. Mark says: + <span class="tei tei-q">“And it was the <em class= + "tei tei-emph"><span style="font-style: italic">third</span></em> + hour, and they crucified Him.... And when the sixth hour was come, + there was darkness over the whole earth until the ninth hour”</span> + (Mark xv. 25, 33).</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Thus, while St. + John represents our Lord as <em class="tei tei-emph"><span style= + "font-style: italic">condemned</span></em> about the <em class= + "tei tei-emph"><span style="font-style: italic">sixth</span></em> + hour, St. Mark represents Him as already <em class= + "tei tei-emph"><span style="font-style: italic">crucified</span></em> + at the <em class="tei tei-emph"><span style= + "font-style: italic">third</span></em> hour. How, it is asked, could + He be crucified at the <em class="tei tei-emph"><span style= + "font-style: italic">third</span></em> hour, if He was not condemned + till the <em class="tei tei-emph"><span style= + "font-style: italic">sixth</span></em>?</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Many solutions of + this difficulty have been proposed, but some of them are so + improbable, that we will not delay upon them. When, for instance, St. + Augustine says that St. Mark, in stating that the Jews crucified + Jesus at the third hour, means that at that time they crucified Him + with their <em class="tei tei-emph"><span style= + "font-style: italic">tongues</span></em> by calling for His + crucifixion, it is plain from the whole context of St. Mark that such + a view cannot be admitted; because he evidently speaks of the real + nailing of Jesus to the cross. Thus he says: <span class= + "tei tei-q">“And it was the third hour, and they crucified him. And + the inscription of his cause was written over, <span class= + "tei tei-hi"><span style="font-style: italic">The King of the + Jews</span></span>. And with him they crucify two thieves, the one on + his right hand, and the other on his left.... And they that passed by + blasphemed him, wagging their heads, and saying: <span class= + "tei tei-pb" id="page338">[pg 338]</span><a name="Pg338" id="Pg338" + class="tei tei-anchor"></a> ... save thyself, coming down from the + cross”</span> (Mark xv. 25-30).</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But, setting aside + the less probable methods of reconciliation, we must notice four + which have found favour with commentators.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(1) Maldonatus and + many of the older commentators hold that besides the division of the + Jewish day into twelve hours, there was also another division into + four periods, corresponding to the four watches of the night.<a id= + "noteref_124" name="noteref_124" href="#note_124"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">124</span></span></a> Thus, + at the Pasch, which occurred about the time of the vernal equinox, + these four periods, or <span class="tei tei-q">“hours,”</span> would + be respectively—(<span class="tei tei-hi"><span style= + "font-style: italic">a</span></span>) from 6 to 9 a.m.; (<span class= + "tei tei-hi"><span style="font-style: italic">b</span></span>) from 9 + a.m. to noon; (<span class="tei tei-hi"><span style= + "font-style: italic">c</span></span>) from noon to 3 p.m.; and + (<span class="tei tei-hi"><span style= + "font-style: italic">d</span></span>) from 3 to 6 p.m. According to + Mald., these periods were called respectively, the third, sixth, + ninth, and twelfth <span class="tei tei-q">“hour.”</span> He + curiously supposes, however, that sometimes any one of these + <span class="tei tei-q">“hours”</span> or periods was referred to + either by the name of the hour with which it began, or by the name of + that with which it closed. Hence the period between 9 a.m. and noon, + or, to speak more correctly, a time within that period—about 11.30 + a.m.—is referred to by St. Mark as the <em class= + "tei tei-emph"><span style="font-style: italic">third</span></em> + hour; while a time within the same period, but about an hour earlier + is referred to by St. John as the sixth hour.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This view is now + generally abandoned, and not without reason. For, in the first place, + there are no solid grounds for believing that the fourfold division + of the Jewish day here supposed, ever existed. In the second place, + even if it had existed, we should require a great deal of proof, + indeed, before we could believe that the <span class= + "tei tei-q">“hours”</span> were numbered in so strange and confusing + a fashion.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(2) More probable + than the preceding is the view of Cornely (Introd., vol. iii., § 73, + 3). He, too, like Mald., holds the above fourfold division of the + day, but says that the divisions were called respectively, the first, + third, sixth, and ninth hour. Now, the Synoptic Evangelists, he says, + follow this fourfold division of the day; and, hence, St. Mark's + third hour is the time from 9 a.m. to noon. St. John, on the other + hand, reckons according to the more accurate Jewish method of + dividing the day into twelve equal parts; and, therefore, his phrase, + <span class="tei tei-q">“about the sixth hour,”</span> means + <em class="tei tei-emph"><span style="font-style: italic">about + noon</span></em>. Cornely thinks that the vagueness of the phrase: + <span class="tei tei-q">“<em class="tei tei-emph"><span style= + "font-style: italic">About</span></em> the sixth hour”</span> + justifies us in supposing <span class="tei tei-pb" id="page339">[pg + 339]</span><a name="Pg339" id="Pg339" class="tei tei-anchor"></a> + that the time when Pilate passed sentence upon our Lord, according to + St. John, may have been as early as half-past ten. Thus, condemned + about half-past ten, Jesus could be led out to Calvary and put upon + the cross before noon; in other words, while, as St. Mark says, it + was still the third hour.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Though this view + is more probable than the preceding, we cannot accept it. For it + supposes, like the preceding, a division of the day into four + <span class="tei tei-q">“hours,”</span> for which Cornely offers no + evidence any more than Maldonatus. Moreover, we cannot bring + ourselves to believe that St. John would refer to a time so early as + half-past ten as <span class="tei tei-q">“about the sixth + hour.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(3) Others think + that while St. Mark follows the Jewish division of the day, and, + therefore counts the hours from sunrise, St. John, on the other hand, + follows the Greek method, and counts them from midnight. Thus, about + the time of the equinox, St. Mark's <span class="tei tei-q">“third + hour”</span> would mean about 9 a.m., while St. John's <span class= + "tei tei-q">“about the sixth hour”</span> would mean about 6 a.m. + According to this view, our Lord was condemned about 6 a.m., and + nailed to the cross about 9 a.m.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Against this view, + it is held by many writers that St. John, like the other Evangelists, + counts the hours of the day from sunrise, that is to say, according + to the Jewish method.<a id="noteref_125" name="noteref_125" href= + "#note_125"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">125</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">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 day-dawn and 6 a.m.—the time at which, in this opinion, our + Lord was condemned by Pilate. <span class="tei tei-q">“Those events + ... were—(1) the meeting of the Council; (2) the procession to + Pilate's Court; (3) the various incidents recorded by the four + Evangelists on the occasion of our Lord's first appearance before + Pilate's tribunal; (4) the sending of our Lord to Herod; (5) the + interview between our Lord and Herod; (6) the mocking of our Lord by + Herod's soldiers; (7) the <span class="tei tei-pb" id="page340">[pg + 340]</span><a name="Pg340" id="Pg340" class="tei tei-anchor"></a> + return to the Court of Pilate; (8) the scourging; (9) the crowning + with thorns; (10) the mocking of our Lord by the Roman soldiers; (11) + the incident of the <span class="tei tei-q">‘Ecce Homo,’</span> and + (12) the final interview, within the Praetorium, between our Lord and + Pilate, at the close of which Pilate came forth, and, after a final + effort to obtain the liberation of our Lord, took his place on the + judgment seat, <span class="tei tei-q">‘and it was now about the + sixth hour.’</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(4) <span class= + "tei tei-q">“It would seem, then, that the most satisfactory solution + of the difficulty is that given by the great majority of modern + commentators—Catholic as well as Protestant—namely, that an error has + crept into the text of St. John's Gospel, and that the true reading + of the passage in question there (xix. 14), is to be obtained by + substituting <span class="tei tei-q">‘third’</span> for <span class= + "tei tei-q">‘sixth.’</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“Manifestly, such a correction of the text removes the + difficulty we are considering. On the one hand, it leaves abundance + of time before Pilate's sentence—three or four hours—for the events + of the earlier part of the morning. On the other hand, it leaves + quite sufficient time—an interval, it may be supposed, of nearly an + hour—between the passing of the sentence and the actual crucifixion; + for St. John's statement, that it was <span class= + "tei tei-q">‘about’</span> the third hour, might surely be understood + of any time between half-past eight and nine o'clock; and St. Mark's + words are quite consistent with the supposition that our Lord was + crucified at any time between nine and ten.</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“And it is not to be supposed that the emendation of the + text is suggested merely on <span lang="la" class="tei tei-foreign" + xml:lang="la"><span style="font-style: italic">a priori</span></span> + grounds. For (1) this reading is actually found in one of the five + Greek MSS. of the New Testament that rank highest in antiquity and + authority—Codex D. (<span class="tei tei-hi"><span style= + "font-style: italic">Cantabrigiensis</span></span> or <span class= + "tei tei-hi"><span style="font-style: italic">Bezae</span></span>): + this MS dates probably from the 5th or 6th century. Moreover (2) we + have in its favour the very strong testimony of an ancient writer, + the author of the <span class="tei tei-hi"><span style= + "font-style: italic">Chronicon Paschale</span></span> (circ. + <span class="tei tei-hi"><span style= + "font-variant: small-caps">a.d.</span></span> 630), who adopts this + reading on the authority of many <span class="tei tei-q">‘accurate + copies,’</span> and mentions the striking fact that the clause was + thus read in St. John's original autograph of his Gospel, then + extant, and, of course, deeply venerated by the faithful in the + Church at Ephesus.”</span> (See Patrizzi, <span class= + "tei tei-hi"><span style="font-style: italic">De + Evangeliis</span></span>, lib. ii., n. 195.)</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“But, it may be objected, is it not a somewhat forced + hypothesis to suppose that an interchange of two words so dissimilar + as τρίτη and ἕκτη,—the Greek words for <span class= + "tei tei-q">‘third’</span> and <span class="tei tei-q">‘sixth’</span> + respectively—could have occurred by an error of transcription? By no + <span class="tei tei-pb" id="page341">[pg 341]</span><a name="Pg341" + id="Pg341" class="tei tei-anchor"></a> means. For, in the first + place, it must be remembered that the usage was almost universal of + using the numeral characters—which, in Greek consist of letters of + the alphabet—instead of writing the words in full. Thus the change + would consist merely in the substitution of one letter for another. + But, furthermore, it is essential to explain that when the ancient + MSS. of the Greek Testament were written, it was the usage to employ + only capital, or, as they are called, uncial letters—thus those MSS. + themselves are commonly known as uncial. Now, since the character by + which the numeral 3 was represented was <span class= + "tei tei-foreign"><span style= + "font-style: italic">gamma</span></span>, the <em class= + "tei tei-emph"><span style="font-style: italic">third</span></em> + letter of the Greek alphabet, its uncial form was Γ. The character by + which the numeral 6 was represented was the now obsolete <span class= + "tei tei-foreign"><span style= + "font-style: italic">digamma</span></span>, at one time the + <em class="tei tei-emph"><span style= + "font-style: italic">sixth</span></em> letter of the Greek alphabet: + its uncial form was Ϝ.</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“Thus then we find that the error which, it is suggested, + has crept into this verse of the text of St. John consisted merely in + the interchange of the characters Ϝ and Γ—a mistake so easily made + that its very facility constitutes a strong antecedent probability in + favour of the view that it, in fact, occurred.”</span><a id= + "noteref_126" name="noteref_126" href="#note_126"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">126</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In this view, + which seems to us the most probable, Christ was condemned <em class= + "tei tei-emph"><span style="font-style: italic">about</span></em> the + <em class="tei tei-emph"><span style= + "font-style: italic">third</span></em> hour. As the <em class= + "tei tei-emph"><span style="font-style: italic">third</span></em> + hour at the season of the Pasch extended from about 8 till 9 a.m., + St. Mark's <span class="tei tei-q">“third hour”</span> may refer to a + time immediately after 8 a.m. This opinion allows abundance of time + for the events which on that Good Friday morning preceded the + sentence of death. For, as the sun at the Pasch rose about 6 a.m., + day-dawn began about half-past four; and thus we have nearly four + hours from the assembling of the Sanhedrim, before which Jesus was + led at dawn, till the sentence was pronounced upon Him by Pilate. In + this view, our Lord was put upon the cross about 9 a.m.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">Behold your + king.</span></span> This, like Pilate's words in the next verse, was + probably said to annoy the Jews because they had forced him to + condemn Jesus.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">15. Illi autem clamabant: Tolle, + tolle, crucifige eum. Dicit eis Pilatus: Regem vestrum + crucifigam? Responderunt pontifices: Non habemus regem, nisi + Caesarem.</td> + + <td class="tei tei-cell">15. But they cried out: Away with him, + away with him, crucify him. Pilate saith to them: Shall I + crucify your king? The chief priests answered: We have no king + but Cesar.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">15. <span class= + "tei tei-hi"><span style="font-weight: 700">We have no king but + Caesar.</span></span> Though the Jews were at this time chafing under + the dominion of the Romans, <span class="tei tei-pb" id="page342">[pg + 342]</span><a name="Pg342" id="Pg342" class="tei tei-anchor"></a> the + chief priests, blinded by their hatred of Christ, here proclaimed + their submission to the Roman yoke.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">16. Tunc ergo tradidit eis ilium ut + crucifigeretur. Susceperunt autem Iesum, et eduxerunt.</td> + + <td class="tei tei-cell">16. Then therefore he delivered him to + them to be crucified. And they took Jesus, and led him + forth.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">16. And now Pilate + at last delivered Jesus to them to be crucified, having first, as St. + Matthew tells us, gone through the vain ceremony of washing his + hands, as if he could thus wash his soul from the guilt of weakly + consenting to Christ's death!</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">17. Et baiulans sibi crucem, exivit in + eum qui dicitur Calvariae locum, hebraice autem Golgotha:</td> + + <td class="tei tei-cell">17. And bearing his own cross he went + forth to that place which is called Calvary, but in Hebrew + Golgotha.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">17. The words + <span class="tei tei-q">“and led him forth,”</span> are probably not + genuine. We learn from the Synoptic Evangelists that Jesus was now + mocked, stripped of the purple cloak, and clothed with His own + garments. Then, like Isaac of old (Gen. xxii. 6), bearing the wood on + which He was to suffer, Jesus <em class="tei tei-emph"><span style= + "font-style: italic">went forth</span></em> (comp. <a href="#XVIII_1" + class="tei tei-ref">xviii. 1</a>) to the place where He was + crucified. By Jewish as well as Roman law the execution should take + place outside the city; Numb. xv. 35; 3 K. xxi. 13. And Cicero says: + Quid enim attinuit, cum Mamertini <em class= + "tei tei-emph"><span style="font-style: italic">more atque instituto + suo</span></em>, crucem fixissent <em class= + "tei tei-emph"><span style="font-style: italic">post + urbem</span></em> in via Pompeia, &c. (Verr. v. 66). Calvary, + which is now within the walls of Jerusalem, was then outside them, + lying to the west of the city. A very old tradition represents Jesus + as falling three times beneath the cross on His way to Calvary; and + the three Synoptic Evangelists tell us that Simon of Cyrene<a id= + "noteref_127" name="noteref_127" href="#note_127"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">127</span></span></a>, + probably a Jew who had come to Jerusalem to celebrate the Pasch, was + forced to carry the cross. It is disputed whether Simon was made to + bear the cross alone <span class="tei tei-pb" id="page343">[pg + 343]</span><a name="Pg343" id="Pg343" class="tei tei-anchor"></a> or + merely to assist Jesus. The latter view is frequently followed in + paintings, but the former seems more probable. Jesus was now worn and + weak, and as the Jews were impatient to hurry on to the place of + punishment; perhaps, too, through a fear that He might otherwise die + on the way and deprive them of the pleasure of seeing Him writhing on + the cross, they would be more likely to relieve Him from even helping + to carry the cross. <span class="tei tei-q">“Nota,”</span> says A + Lapide, <span class="tei tei-q">“non videri Simonem crucem gestasse + cum Christo hac ratione, ut Christus priorem crucis partem, Simon + posteriorem portaret, uti pingunt pictores; sed ipsum solum totam + Christi praeeuntis crucem gestasse”</span> (A Lap. on St. Matt. + xxvii. 32).</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">St. Luke alone + mentions the incident of the women of Jerusalem, who followed Jesus + bewailing and lamenting for Him (Luke xxii. 27-31). A very ancient + tradition represents the Blessed Virgin as meeting Jesus in this sad + procession to Calvary.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-style: italic">Calvaria</span></span> + in the Vulgate is not a proper name. <span class="tei tei-q">“It is + simply the Latin for κρανίον, a <em class="tei tei-emph"><span style= + "font-style: italic">bare skull</span></em>, and used in Vulgate only + here (Matt.) and in the parallel passages of Mark, Luke, and John + when describing the crucifixion—nowhere else in the Old or New + Testament. Golgotha was the Hebrew name of the spot where our Lord + was crucified. The pure Hebrew form of the word גלגלת (Gulgoleth), + meaning a skull (from גלל (galal) <span class= + "tei tei-hi"><span style="font-style: italic">to roll, to be + round</span></span>), is found in Judges ix. 53. Thence came the + Chaldaic (rather we should say, Syro-Chaldaic), Gulgalta, abbreviated + into Golgotha. But why was the place called Golgotha, or <em class= + "tei tei-emph"><span style="font-style: italic">skull</span></em>? + Either because criminals were commonly executed on that spot, and + many skulls were found there bleaching in the sun (St. Jerome and + most modern Catholic comm.); or the mound was skull-like (St. Cyril + of Jerusalem alludes to this view, but refutes it); or (according to + tradition) the skull of the first man, Adam, was buried there (Orig., + St. Epiph., and nearly all the fathers) ...: In accordance with this + opinion (of the fathers), we see so often in paintings and pictures a + skull placed at the foot of the cross. Although we read constantly in + sermons of the <em class="tei tei-emph"><span style= + "font-style: italic">hill</span></em> of Calvary, there is little to + show that there was any hill or mound on the spot named <span class= + "tei tei-hi"><span style="font-style: italic">Golgotha</span></span>. + St. Cyril of Jerusalem objects to the derivation of Calvary from the + mound being skull-shaped, because he says there was <em class= + "tei tei-emph"><span style="font-style: italic">no hill</span></em> + there. In the whole history of the Passion no mention is made of the + <em class="tei tei-emph"><span style= + "font-style: italic">mount</span></em> or hill of Calvary.... The + traditional spot is simply on a high ground, like Holborn in London, + or Patrick's-hill in <span class="tei tei-pb" id="page344">[pg + 344]</span><a name="Pg344" id="Pg344" class="tei tei-anchor"></a> + Dublin, or the Pantheon in Paris”</span> (Dr. M'Carthy, on St. + Matthew, xxvii. 33).</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">18. Ubi crucifixerunt eum, et cum eo + alios duos hinc et hinc, medium autem Iesum.</td> + + <td class="tei tei-cell">18. Where they crucified him, and with + him two others, one on each side, and Jesus in the midst.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">18. Whether Jesus + was nailed to the cross while it was lying upon the ground, or + whether the cross was first erected and He then raised up to it by + ropes and ladders, is disputed.<a id="noteref_128" name="noteref_128" + href="#note_128"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">128</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">As to the shape of + the cross, too, on which He was crucified, there is a slight + difference of opinion. Setting aside the <span class= + "tei tei-foreign"><span style="font-style: italic">crux + simplex</span></span>, which was merely an upright stake, the + <span class="tei tei-foreign"><span style="font-style: italic">crux + compacta</span></span>, so called from the parts being joined + together, was threefold: <span class="tei tei-q">“<span class= + "tei tei-foreign"><span style= + "font-style: italic">decussata</span></span> (cut into two equal + parts), like the letter X; <span class="tei tei-foreign"><span style= + "font-style: italic">commissa</span></span>, like the letter T, and + <span class="tei tei-foreign"><span style= + "font-style: italic">immissa</span></span>, or Latin +, which differs + from the <span class="tei tei-foreign"><span style= + "font-style: italic">commissa</span></span>, by having the long + upright beam projecting over the transverse bar”</span> (M'Carthy). + The almost unanimous tradition of the fathers holds that Christ died + upon the Latin cross, and there is no reason to doubt that this is + correct.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">And with him two + others.</span></span> These are described as <span class= + "tei tei-q">“robbers”</span> (λῃισταί), by St. Matt. (xxvii. 38), and + St. Mark (xv. 27), and as <span class= + "tei tei-q">“malefactors”</span> by St. Luke (xxiii. 32). It may + possibly have been to add to His disgrace and shame that the Jews had + these punished together with Jesus. <span class="tei tei-q">“And the + Scripture was fulfilled which saith: <span class= + "tei tei-hi"><span style="font-style: italic">And with the wicked he + was reputed</span></span>”</span> (Mark xv. 28).</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">19. Scripsit autem et titulum Pilatus: + et posuit super crucem, Erat autem scriptum: <span class= + "tei tei-hi"><span style="font-variant: small-caps">Iesus + Nazarenus, rex Iudaeorum</span></span>.</td> + + <td class="tei tei-cell">19. And Pilate wrote a title also: and + he put it upon the cross. And the writing was, <span class= + "tei tei-hi"><span style="font-variant: small-caps">Jesus of + Nazareth, the King of the Jews</span></span>.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">19. <span class= + "tei tei-hi"><span style="font-weight: 700">Jesus of Nazareth, the + King of the Jews.</span></span> It was usual to indicate in some such + way the name and offence of those crucified, and so Pilate had an + inscription placed over the head of Jesus, giving His name, and the + reason why He suffered. We should have expected, however, that Pilate + would have caused to be written: Jesus of Nazareth who <em class= + "tei tei-emph"><span style="font-style: italic">claimed to + be</span></em> king of the Jews. But no, either to annoy the Jews, or + by an over-ruling Providence, Pilate wrote: <span class= + "tei tei-q">“<span class="tei tei-hi"><span style= + "font-variant: small-caps">King of the Jews</span></span>,”</span> + thus <span class="tei tei-pb" id="page345">[pg 345]</span><a name= + "Pg345" id="Pg345" class="tei tei-anchor"></a> proclaiming Christ's + royal dignity even while he crucified Him.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The title is + slightly different in all four Evangelists. <span class= + "tei tei-hi"><span style="font-style: italic">Hic est Jesus Rex + Judaeorum</span></span> (Matthew); <span class= + "tei tei-hi"><span style="font-style: italic">Rex + Judaeorum</span></span> (Mark); <span class="tei tei-hi"><span style= + "font-style: italic">Hic est Rex Judaeorum</span></span> (Luke); + <span class="tei tei-hi"><span style="font-style: italic">Jesus + Nazarenus Rex Judaeorum</span></span> (John).</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It is very + probable that St. John gives the precise words of the title, the + others the substance. For all that is at present legible<a id= + "noteref_129" name="noteref_129" href="#note_129"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">129</span></span></a> of the + Hebrew text of the title agrees exactly with St. John.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The title, written + on a whitened wooden tablet, together with the true cross, nails, and + lance, was discovered during the excavations ordered by an English + woman, St. Helen, the mother of Constantine the Great, about the year + 326 <span class="tei tei-hi"><span style= + "font-variant: small-caps">a.d.</span></span> The title was placed by + St. Helen in the Church of the Holy Cross on the Esquiline, in Rome, + where it is still venerated. See Dr. Donovan's <span class= + "tei tei-hi"><span style="font-style: italic">Rome, Ancient and + Modern</span></span>, vol. i., p. 508.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">20. Hunc ergo titulum multi Iudaeorum + legerunt: quia prope civitatem erat locus, ubi crucifixus est + Iesus: et erat scriptum hebraice, graece, et latine.</td> + + <td class="tei tei-cell">20. This title therefore many of the + Jews did read: because the place where Jesus was crucified was + nigh to the city: and it was written in Hebrew, in Greek, and + in Latin.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">20. <span class= + "tei tei-hi"><span style="font-weight: 700">The place where Jesus was + crucified was nigh to the city.</span></span> Calvary was less than a + mile from the centre of Jerusalem, and as the city was then crowded, + many read the title. The title was in three languages, that all might + be able to read it. The Jews resident in Palestine could read the + Syro-Chaldaic; the strangers could read the Greek; and the Roman + soldiers, the Latin. It was formerly held by some commentators that + the three inscriptions were in Latin, but written in Syro-Chaldaic, + Greek, and Latin characters, respectively. This opinion, however, has + nothing to recommend it. The obvious sense of the verse before us, + and the relics of the title, prove that the inscription was in three + different languages. Many authorities reverse the order of the two + last clauses in this verse: <span class="tei tei-q">“in Latin, and in + Greek.”</span></p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">21. Dicebant ergo Pilato pontifices + Iudaeorum: Noli scribere, Rex Iudaeorum: sed quia ipse dixit: + Rex sum Iudaeorum.</td> + + <td class="tei tei-cell">21. Then the chief priests of the Jews + said to Pilate: Write not, the king of the Jews, but that he + said: I am the king of the Jews.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">21. <span class= + "tei tei-hi"><span style="font-weight: 700">Then the chief + priests.</span></span> Rather, <span class="tei tei-q">“the chief + priests of the Jews, <em class="tei tei-emph"><span style= + "font-style: italic">therefore</span></em>,”</span> + &c.</p><span class="tei tei-pb" id="page346">[pg + 346]</span><a name="Pg346" id="Pg346" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">22. Respondit Pilatus: Quod scripsi, + scripsi.</td> + + <td class="tei tei-cell">22. Pilate answered: What I have + written, I have written.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">22. <span class= + "tei tei-hi"><span style="font-weight: 700">What I have written, I + have written.</span></span> Pilate, already tired of the painful + business, and disgusted with the Jews, refused to make any change in + what he had written.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">23. Milites ergo cum crucifixissent + eum, acceperunt vestimenta eius (et fecerunt quatuor partes: + unicuique militi partem), et tunicam. Erat autem tunica + inconsutilis, desuper contexta per totum.</td> + + <td class="tei tei-cell">23. The soldiers therefore when they + had crucified him, took his garments (and they made four parts, + to every soldier a part) and also his coat. Now the coat was + without seam, woven from the top throughout.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">23. It was the + custom to give the clothes to the executioners. The tunic was the + inner garment worn next the skin, and reaching from the neck to the + ankles. It was usually fastened round the neck with a clasp.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">24. Dixerunt ergo ad invicem: Non + scindamus eam, sed sortiamur de illa cuius sit. Ut scriptura + impleretur, dicens: Partiti sunt vestimenta mea sibi: et in + vestem meam miserunt sortem. Et milites quidem haec + fecerunt.</td> + + <td class="tei tei-cell">24. They said then one to another: Let + us not cut it, but let us cast lots for it whose it shall be; + that the scripture might be fulfilled, saying: <span class= + "tei tei-hi"><span style="font-style: italic">They have parted + my garments among them: and upon my vesture they have cast + lots</span></span>. And the soldiers indeed did these + things.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">24. As Christ's + tunic was seamless, and the soldiers thought it a pity to tear it, + they cast lots for it; God so ordaining, in order that the Scripture + might be fulfilled. According to an old tradition, the tunic had been + woven for Jesus by the Blessed Virgin's own hands.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">25. Stabant autem iuxta crucem Iesu + mater eius, et soror matris eius, Maria Cleophae, et Maria + Magdalene.</td> + + <td class="tei tei-cell">25. Now there stood by the cross of + Jesus, his mother, and his mother's sister, Mary of Cleophas, + and Mary Magdalen.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">25. <span class= + "tei tei-hi"><span style="font-weight: 700">By the + cross.</span></span> There is no contradiction between this and the + Synoptic Evangelists (Matt. xxvii. 55; Mark xv. 40; Luke xxiii. 49), + who represent the women as <span class="tei tei-pb" id="page347">[pg + 347]</span><a name="Pg347" id="Pg347" class="tei tei-anchor"></a> + standing <span class="tei tei-q">“afar off;”</span> for they refer to + a time subsequent to Christ's death, St. John to a time when He was + hanging on the cross still alive.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">His mother's + sister.</span></span> Mary of Cleophas was the wife of Cleophas, and + mother of the Apostle James the Less. She was a cousin of the Blessed + Virgin. Some writers, however, prefer to think, that she is called a + <span class="tei tei-q">“sister,”</span> because her husband Cleophas + was brother to St. Joseph.</p><a name="XIX_26" id="XIX_26" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">26. Cum vidisset ergo Iesus matrem, et + discipulum stantem quem diligebat, dicit matri suae: Mulier, + ecce filius tuus.</td> + + <td class="tei tei-cell">26. When Jesus therefore had seen his + mother and the disciple standing, whom he loved, he saith to + his mother: Woman, behold thy son.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">27. Deinde dicit discipulo: Ecce mater + tua. Et ex illa hora accepit eam discipulus in sua.</td> + + <td class="tei tei-cell">27. After that, he saith to the + disciple: Behold thy mother. And from that hour the disciple + took her to his own.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">26, 27. + <span class="tei tei-hi"><span style= + "font-weight: 700">Woman</span></span> (γύναι) is the same term by + which Jesus addressed His mother at the marriage feast of Cana (John + <a href="#II_4" class="tei tei-ref">ii. 4</a>). Its use on the + present sad, solemn occasion were itself sufficient proof that the + term implies no disrespect. (See above on <a href="#II_4" class= + "tei tei-ref">ii. 4</a>.) The virgin disciple is here commended to + the Blessed Virgin's care, to be loved and treated as her son; and + she, in turn, to His care, to be loved and respected and supported as + a mother. There is no reason for doubting the common opinion that St. + Joseph was dead at this time; had he been still alive, the Blessed + Virgin would, doubtless, have remained under his care.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">To his own</span></span> + (εἰς τὰ ἴδια, <span class="tei tei-hi"><span style= + "font-style: italic">i.e.</span></span> δώματα). The meaning is that + he took her to where he himself abode. He may have had a house of his + own, for his father seems to have been a man of some means (Mark i. + 20), and the expression would most naturally refer to his own house + (Acts xxi. 6). But it is possible, too, that he merely lodged in + another's house. In <a href="#XVI_32" class="tei tei-ref">xvi. + 32</a>, it is predicted that the Apostles should be scattered every + man to his own (εἰς τὰ ἴδια), and very few of these poor Galilean + fishermen can have owned houses in Jerusalem.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Regarding the + common belief that St. John, at the foot <span class="tei tei-pb" id= + "page348">[pg 348]</span><a name="Pg348" id="Pg348" class= + "tei tei-anchor"></a> of the cross, represented the whole human race, + or, at least, all the faithful, it must be said that the fathers make + no mention of this view, and that there is nothing in the obvious + literal sense of the passage to indicate that St. John held any such + representative capacity.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">28. Postea sciens Iesus quia omnia + consummata sunt, ut consummaretur scriptura, dixit: Sitio.</td> + + <td class="tei tei-cell">28. Afterwards Jesus knowing that all + things were now accomplished, that the scripture might be + fulfilled, said: I thirst.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">28. <span class= + "tei tei-hi"><span style="font-weight: 700">Afterwards</span></span>, + when three o'clock was come, Jesus, knowing that He had done all for + which He had been sent, and that the prophecies regarding the Messias + had been fulfilled in Himself, in order that one remaining prophecy + might be accomplished, said: <span class="tei tei-hi"><span style= + "font-weight: 700">I thirst</span></span>. Sorrow, and suffering, and + the loss of blood had exhausted the humours of the body, and + naturally produced thirst.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">29. Vas ergo erat positum aceto + plenum. Illi autem spongiam plenam aceto, hyssopo + circumponentes, obtulerunt ori eius.</td> + + <td class="tei tei-cell">29. Now there was a vessel set there + full of vinegar. And they putting a sponge full of vinegar + about hyssop, put it to his mouth.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">29. <span class= + "tei tei-hi"><span style="font-weight: 700">Now there was a vessel + set there full of vinegar.</span></span> Some think that the + <span class="tei tei-q">“vinegar”</span> was the posca, or thin wine, + which was the ordinary drink of the Roman soldiers, and that it was + there on this occasion for their use. But the fact that the sponge + and hyssop seem to have been at hand, provided apparently for the + sake of the victims, makes it very probable that the vinegar also was + provided on their account. We must carefully distinguish this + occasion from another referred to by SS. Matt. and Mark, prior to the + crucifixion (Matt. xxvii. 34; Mark xv. 23). These Evangelists refer + to the present occasion also, but they speak of only one who took the + sponge, and gave Christ to drink (Matthew xxvii. 48; Mark xv. 36). We + may reconcile St. John's account with theirs, by saying that he + simply uses the indefinite plural for the singular; or that he + ascribes to many what was done by one with their approval. One of + those present, then, probably a soldier, took a sponge,<a id= + "noteref_130" name="noteref_130" href="#note_130"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">130</span></span></a> and + soaked it in vinegar, and fastened it around the point of a sprig of + hyssop, and then reached it up to our Lord's <span class="tei tei-pb" + id="page349">[pg 349]</span><a name="Pg349" id="Pg349" class= + "tei tei-anchor"></a> mouth that He might suck it. Thus was the + Scripture accomplished: <span class="tei tei-q">“And in My thirst + they gave Me vinegar to drink”</span> (Ps. lxviii. 22). Many think + that the vinegar was given to hasten death.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Hyssop is an + aromatic plant, which grows upon walls. Its stalks are less than two + feet long, 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 reach.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">30. Cum ergo accepisset Iesus acetum, + dixit: Consummatum est. Et inclinato capite tradidit + spirituum.</td> + + <td class="tei tei-cell">30. Jesus therefore when he had taken + the vinegar, said: It is consummated. And bowing his head, he + gave up the ghost.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">30. <span class= + "tei tei-hi"><span style="font-weight: 700">It is + consummated</span></span>; that is, all the purpose of My life is + completed; only one thing remains, that I finish My course and crown + My life and sufferings by My death. Then, as St. Luke tells us: + <span class="tei tei-q">“Jesus crying with a loud voice, said: Father + into thy hands I commend my spirit. And saying this he gave up the + ghost”</span> (Luke xxiii. 46).</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">He gave up the + ghost.</span></span> He gave up His soul into the hands of His + eternal Father. The expression used seems to be employed with the + special purpose of showing that His death itself was a voluntary act + (comp. x. <a href="#X_17" class="tei tei-ref">17</a>, <a href="#X_18" + class="tei tei-ref">18</a>). <span class="tei tei-q">“Spiritum cum + verbo sponte dimisit, praevento carnificis officio.”</span> (Tertull. + Apol., ch. 21, p. 58.) And St. Augustine on this verse says + beautifully: <span class="tei tei-q">“Quis ita dormit quando + voluerit, sicut Jesus mortuus est quando voluit? Quis ita vestem + ponit quando voluerit, sicut se carne exuit quando vult? Quis ita cum + voluerit abit, quomodo ille cum voluit obiit? Quanta speranda vel + timenda potestas est judicantis, si apparuit tanta + morientis?”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It may be useful + to set down here together what are commonly referred to as the seven + last <span class="tei tei-q">“words”</span> of Jesus on the cross. + The Synoptic Evangelists record four of them, and St. John the other + three. The first was: <span class="tei tei-q">“Father forgive them, + for they know not what they do”</span> (Luke xxiii. 34); the second, + addressed to the good thief: <span class="tei tei-q">“Amen, I say to + thee, this day thou shalt be with me in paradise”</span> (Luke xxiii. + 43); the third: <span class="tei tei-q">“Woman behold thy + son,”</span> together with the words addressed to St. John: + <span class="tei tei-q">“Behold thy mother”</span> (John xix. 26, + 27); the fourth: <span class="tei tei-q">“My God, my God, why hast + thou forsaken me?”</span> (Matthew xxvii. 46; Mark xv. 34); the + fifth: <span class="tei tei-q">“I thirst”</span> (John xix. 28); the + sixth: <span class="tei tei-q">“It is consummated”</span> (John xix. + 30); and the seventh: <span class="tei tei-pb" id="page350">[pg + 350]</span><a name="Pg350" id="Pg350" class="tei tei-anchor"></a> + <span class="tei tei-q">“Father into thy hands I commend my + spirit”</span> (Luke xxiii. 46).</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">31. Iudaei ergo (quoniam parasceve + erat), ut non remanerent in cruce corpora sabbato (erat enim + magnus dies ille sabbati), rogaverunt Pilatum ut frangerentur + eorum crura, et tollerentur.</td> + + <td class="tei tei-cell">31. Then the Jews (because it was the + parasceve) that the bodies might not remain upon the cross on + the sabbath-day (for that was a great sabbath-day) besought + Pilate that their legs might be broken, and that they might be + taken away.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">31. <span class= + "tei tei-hi"><span style="font-weight: 700">(Because it was the + parasceve) that the bodies</span></span>, &c. We would take away + the brackets. The fact that it was Friday, and that the Sabbath was, + therefore, near, made the Jews anxious to have the bodies removed. + This verse strongly confirms the view we hold (see above on verse 14) + that St. John means by parasceve, the day before the Sabbath, that is + to say, Friday; not the day before the Paschal feast. For, in the + present verse the fact that it was the parasceve is evidently taken + to imply that the next day would be the Sabbath.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">For that was a great + sabbath day.</span></span> The better-supported Greek reading would + be rendered: For great was the day of that sabbath (ἐκεινου τοῦ + σαββάτου). The meaning is that this Sabbath was specially solemn, + because it was the Sabbath that fell within the Paschal week.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">And that they might be + taken away.</span></span> We read in Deut. xxi. 22, 23: <span class= + "tei tei-q">“When a man hath committed a crime for which he is + punished with death, and being condemned to die is hanged on a + gibbet, his body shall not remain upon the tree, but shall be buried + <em class="tei tei-emph"><span style="font-style: italic">the same + day</span></em>.”</span> It was more than usually necessary to have + the bodies buried on the same day in the present case, as the next + day was to be a Sabbath, and a very special Sabbath, too. And as the + Sabbath began at sunset, hence the anxiety of the Jews <span class= + "tei tei-pb" id="page351">[pg 351]</span><a name="Pg351" id="Pg351" + class="tei tei-anchor"></a> to have the bodies removed. The breaking + of the legs was intended to insure death. With the Romans it was + usual to let the bodies of the crucified hang till they rotted.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">32. Venerunt ergo milites: et primi + quidem fregerunt crura, et alterius, qui crucifixus est cum + eo.</td> + + <td class="tei tei-cell">32. The soldiers therefore came: and + they broke the legs of the first, and of the other that was + crucified with him.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">33. Ad Iesum autem cum venissent, ut + viderunt eum iam mortuum, non fregerunt eius crura:</td> + + <td class="tei tei-cell">33. But after they were come to Jesus, + when they saw that he was already dead, they did not break his + legs.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">34. Sed unus militum lancea latus eius + aperuit, et continuo exivit sanguis et aqua.</td> + + <td class="tei tei-cell">34. But one of the soldiers with a + spear opened his side, and immediately there came out blood and + water.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">34. <span class= + "tei tei-hi"><span style="font-weight: 700">Opened</span></span> + (Vulg., aperuit) <span class="tei tei-hi"><span style= + "font-weight: 700">his side</span></span>. It is very much more + probable that the verb in the original is ἔνυξεν (pierced) not + ἤνοιξεν (opened). <span class="tei tei-hi"><span style= + "font-weight: 700">A spear</span></span>; (λόνχη). This was the long + lance of a horseman. The lance is now preserved and venerated in + Rome, in St. Peter's. It wants the point, which is kept in the holy + chapel in Paris.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It is uncertain + whether it was Christ's right side or left that was pierced with a + lance. According to the Ethiopian Version, and the apocryphal Gospels + of Nicodemus and the Infancy, it was the right. Thus a very early + tradition points to the right side, and it was on his right side, + too, that St. Francis was marked when he received the sacred + stigmata.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">And immediately there + came out blood and water.</span></span> It is disputed whether this + flow of blood and water was natural or miraculous.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(1) Some hold that + each flow was miraculous, because in a <em class= + "tei tei-emph"><span style="font-style: italic">dead</span></em> body + blood does not flow and water is not found in the region of the + heart.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(2) Others, on the + contrary, hold that in each case the flow was quite natural, because + in a dead body the <em class="tei tei-emph"><span style= + "font-style: italic">clot</span></em> or red corpuscles become + separated from the <em class="tei tei-emph"><span style= + "font-style: italic">serum</span></em> or watery substance of the + blood, and both would naturally flow out when Christ's side was + pierced. This opinion, however, is improbable, as the best modern + physiologists say it would require four hours after death to effect + this separation,<a id="noteref_131" name="noteref_131" href= + "#note_131"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">131</span></span></a> and no + such length of time can be admitted between the death of Christ at + three o'clock and the piercing of his side, for he had to be buried + before sunset, that is to say, at the latest, about 6 p.m.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(3) Hence others + hold that Christ's heart had broken, and that the blood which had + therefore flowed into the pericardium, or sheath of the heart, had + become, when extravasated, <em class="tei tei-emph"><span style= + "font-style: italic">rapidly</span></em> dissolved into its + constituent elements. This view is held by some writers of great + authority. See Dr. Stroud's <span class="tei tei-hi"><span style= + "font-style: italic">Treatise on the Physical Cause of the Death of + Christ</span></span>. Against it, however, we have the opinion of + physiologists, that the heart never breaks except in those in whom + the organism has been long diseased; and it is contrary <span class= + "tei tei-pb" id="page352">[pg 352]</span><a name="Pg352" id="Pg352" + class="tei tei-anchor"></a> to the common opinion that Christ took or + had a diseased body, or any diseased organ.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(4) Hence, with + Corluy, we think the most probable view is, that the blood flowed + naturally from a body <em class="tei tei-emph"><span style= + "font-style: italic">only a short time dead</span></em>, the water + miraculously. Certainly the fathers generally seem to see in this + flow of blood and water a mystery, something that was not ordinary or + natural, and many think that our Evangelist himself, in the next + verse, <em class="tei tei-emph"><span style= + "font-style: italic">insists</span></em> upon the truth of what he + says, as if it were something wholly unnatural and difficult to + believe. It may, however, be replied to this latter argument that he + insists upon the truth of the facts, not because anything miraculous + and difficult to believe had taken place, but because there was + question of the fulfilment of two important Messianic prophecies.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">According to the + fathers, the flow of blood typified the Sacrament of the Blessed + Eucharist, that of water, the Sacrament of Baptism. Thus St. Cyril of + Alex.: <span class="tei tei-q">“Lancea latus ejus perfodiunt, unde + cruor aqua mistus scaturiit, quod Eulogiae mysticae et baptismatis + imago quaedam erat atque primitiae.”</span></p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">35. Et qui vidit, testimonium + perhibuit: et verum est testimonium eius. Et ille scit quia + vera dicit: ut et vos credatis.</td> + + <td class="tei tei-cell">35. And he that saw it hath given + testimony: and his testimony is true. And he knoweth that he + saith true; that you also may believe.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">35. <span class= + "tei tei-hi"><span style="font-weight: 700">And he that + saw</span></span> (hath seen) <span class="tei tei-hi"><span style= + "font-weight: 700">it hath given testimony</span></span>. + <span class="tei tei-q">“It”</span> is not represented in the + original, and ought not to stand in our English version, as it seems + to determine the reference to be merely to the sight of the flow of + blood and water. We take the object of the verb <span class= + "tei tei-q">“hath seen,”</span> to be <em class= + "tei tei-emph"><span style="font-style: italic">all</span></em> that + is stated in the two preceding verses; namely, that Christ's legs + were not broken, that His side was pierced, and that blood and water + flowed. That this is the meaning is proved by the next verse.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">That you also may + believe.</span></span> The sense is not that you also may believe + that blood and water flowed, or that Christ really died; but, with + Beel.; Bisp., Corl., that you also, as well as I, may more firmly + believe that Jesus is the Messias foretold by the prophets. These + words, then, express the full purpose that our Evangelist had in view + in testifying to the facts just stated. ἵνα (that) may be taken to + depend upon the three preceding clauses, or upon the words + immediately preceding: <span class="tei tei-q">“saith + true.”</span></p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">36. Facta sunt enim haec, ut scriptura + impleretur: Os non comminuetis ex eo.</td> + + <td class="tei tei-cell">36. For these things were done that + the scripture might be fulfilled: <span class= + "tei tei-hi"><span style="font-style: italic">You shall not + break a bone of him</span></span>.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">36. <span class= + "tei tei-hi"><span style="font-weight: 700">For these things were + done.</span></span> <span class="tei tei-q">“For”</span> establishes + the connection, and proves, we <span class="tei tei-pb" id= + "page353">[pg 353]</span><a name="Pg353" id="Pg353" class= + "tei tei-anchor"></a> think, the view we hold. It is as if the + Evangelist said: these things happened, and I insist upon their + truth, because they afford a strong argument why you should believe + that Jesus was the Messias.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">You shall not break a + bone of him</span></span>, had reference in its literal sense (Exod. + vii. 46; Num. ix. 12) to the Paschal lamb; yet, St. John tells us + here that the prophecy was fulfilled in Christ. Hence we have here an + invincible argument for the existence of a mystical sense in + Scripture.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">37. Et iterum alia scriptura dicit: + Videbunt in quem transfixerunt.</td> + + <td class="tei tei-cell">37. And again another scripture saith: + <span class="tei tei-hi"><span style="font-style: italic">They + shall look on him whom they pierced</span></span>.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">37. The quotation + is from Zach. xii. 10, according to the Hebrew text, except that, + perhaps, the correct reading in Zach. is <span class="tei tei-q">“on + me,”</span> and not <span class="tei tei-q">“on him.”</span> The + passage in Zach. is Messianic in its literal sense, and the context + shows that there is question of looking upon Jesus in sorrow and + regret for what had taken place. We know from St. Luke that + <span class="tei tei-q">“all the multitude returned (from Calvary) + striking their breasts”</span> (xxiii. 48).</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">38. Post haec autem rogavit Pilatum + Ioseph ab Arimathaea (eo quod esset discipulus Iesu, occultus + autem propter metum Iudaeorum), ut tolleret corpus Iesu. Et + permisit Pilatus. Venit ergo, et tulit corpus Iesu.</td> + + <td class="tei tei-cell">38. After these things Joseph of + Arimathea (because he was a disciple of Jesus, but secretly for + fear of the Jews) besought Pilate that he might take away the + body of Jesus. And Pilate gave leave. He came therefore and + took away the body of Jesus.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">38. <span class= + "tei tei-hi"><span style="font-weight: 700">After these + things.</span></span> We learn from SS. Matthew and Mark that when + Joseph approached Pilate it was evening (Matthew xxvii. 57; Mark xv. + 42). Joseph was <span class="tei tei-q">“a rich man”</span> (Matthew + xxvii. 57), <span class="tei tei-q">“a noble counsellor”</span> (Mark + xv. 43), that is a member of the Sanhedrim, <span class= + "tei tei-q">“a good and a just man”</span> (Luke xxiii. 50).</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">Arimathea.</span></span> + Opinion is divided as to whether this was Rama in the tribe of + Benjamin (Matt. ii. 18), or Rama (Ramathaimsophim) in the tribe of + Ephraim (1 Kings i. 1). The latter, the birthplace of the Prophet + Samuel, is called Ramatha in 1 Kings i. 19. St. Luke calls Arimathea + <span class="tei tei-q">“a city of Judea”</span> (Luke xxiii. 51). + St. Jerome (Onom. sacr., 2nd Ed., p. 178) identifies Arimathea with + Remftis, now Rantieh, on the plain North of Lydda. See Smith's + <span class="tei tei-hi"><span style="font-style: italic">B. + D.</span></span> <span class="tei tei-hi"><span style= + "font-style: italic">sub voc.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">Secretly.</span></span> + Till now he had been a disciple in secret, but after the death of + Christ both he and Nicodemus boldly appeared in public as devoted + friends of their dead Master.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">And Pilate gave + leave.</span></span> Permission was usually given to the friends of + one who had been executed to bury his body. Sometimes, indeed, + <span class="tei tei-pb" id="page354">[pg 354]</span><a name="Pg354" + id="Pg354" class="tei tei-anchor"></a> Roman Governors granted such + permission only on receiving money from the friends (Cic., Verr. v. + 45), but in the present instance Pilate granted the privilege gratis + (<span class="tei tei-q">“<em class="tei tei-emph"><span style= + "font-style: italic">Donavit</span></em> corpus Jesu,”</span> Mark + xv. 45).</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We learn from St. + Mark that Pilate gave the body only after he had summoned the + centurion and learned that Jesus was dead (Mark xv. 44, 45).</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">He came therefore and + took away the body of Jesus.</span></span> We learn from St. Mark + (xv. 46), and St. Luke (xxiii. 53), that he <span class= + "tei tei-q">“took down”</span> the body of Jesus, either aiding in or + directing the work. Hence he must have returned to the foot of the + cross, before the orders given to the soldiers (verses 31, 32) were + fully carried out. If we suppose Joseph to have come soon after the + Jews (verse 31) to Pilate, the governor, before granting his request, + would naturally wish to be certain that Jesus was dead, and would + therefore summon the centurion and make inquiry (Mark xv. 44, 45); + then Joseph, returning from wherever Pilate was at the time, arrived + before the body of our Lord had been taken down by the soldiers.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">39. Venit autem et Nicodemus, qui + venerat ad Iesum nocte primum, ferens mixturam myrrhae et + aloës, quasi libras centum.</td> + + <td class="tei tei-cell">39. And Nicodemus also came, he who at + first came to Jesus by night, bringing a mixture of myrrh and + aloes, about an hundred pound <span class= + "tei tei-hi"><span style= + "font-style: italic">weight</span></span>.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">39. <span class= + "tei tei-hi"><span style="font-weight: 700">He who at first came to + Jesus by night.</span></span> The reference is to the visit recorded + above in <a href="#III_1" class="tei tei-ref">iii. 1</a>, ff. St. + John alone makes mention of Nicodemus on this occasion. The phrase + <span class="tei tei-q">“at first”</span> may imply that Nicodemus + visited Christ on other occasions, or it may indicate merely the + beginning of Christ's ministry. The present public act of reverence + in the light of day, beside a crowded city, is thrown into relief by + contrast with the timid visit then paid <span class="tei tei-q">“by + night.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">Bringing a mixture of + myrrh and aloes, about an hundred pound weight.</span></span> + <span class="tei tei-pb" id="page355">[pg 355]</span><a name="Pg355" + id="Pg355" class="tei tei-anchor"></a> <span class="tei tei-q">“The + compound was made of the gum of the myrrh tree, and a powder of the + fragrant aloe wood. The amount of the preparation (<span class= + "tei tei-q">‘about a hundred pound weight,’</span> that is, a hundred + Roman pounds of nearly twelve ounces) has caused some needless + difficulty. The intention of Nicodemus was, without doubt, to cover + the body completely with the mass of aromatics. Comp. 2, Chro. + (Paralip.) xvi. 14: for this purpose the quantity was not excessive + as a costly gift of devotion.”</span> (Westc. in <span class= + "tei tei-hi"><span style="font-style: italic">The Speaker's + Commentary</span></span>.)</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">40. Acceperunt ergo corpus Iesu, et + ligaverunt illud linteis cum aromatibus, sicut mos est Iudaeis + sepelire.</td> + + <td class="tei tei-cell">40. They took therefore the body of + Jesus, and bound it in linen cloths with the spices, as the + manner of the Jews is to bury.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">40. <span class= + "tei tei-hi"><span style="font-weight: 700">And bound it in linen + cloths</span></span> (ὁθόνια). They bound the body in swathes of + linen cloth covered with layers of the aromatic mixture. The + Synoptists speak only of <span class="tei tei-q">“a linen + cloth”</span> (σινδών) in which the body was <span class= + "tei tei-q">“wrapped.”</span> We may naturally suppose that the body + when embalmed was wrapped in a large linen cloth.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">A new sepulchre, wherein + no man yet had been laid.</span></span> We learn from St. Matthew + (xxvii. 60), that the sepulchre belonged to Joseph, and from all the + Synoptists that it was hewn out of a rock, and therefore artificial. + As no other body had been buried in the sepulchre, there could be no + possible doubt that the body that rose was that of our Lord.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">41. Erat autem, in loco ubi crucifixus + est, hortus, et in horto monumentum novum, in quo nondum + quisquam positus erat.</td> + + <td class="tei tei-cell">41. Now there was in the place, where + he was crucified, a garden; and in the garden a new sepulchre, + wherein no man yet had been laid.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">42. Ibi ergo propter parasceven + Iudaeorum, quia iuxta erat monumentum, posuerunt Iesum.</td> + + <td class="tei tei-cell">42. There therefore because of the + parasceve of the Jews they laid Jesus, because the sepulchre + was nigh at hand.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">42. <span class= + "tei tei-hi"><span style="font-weight: 700">Because the sepulchre was + nigh at hand.</span></span> It seems to be implied that if there had + been more time, some other sepulchre would have been chosen. As it + was, because the Sabbath was at hand they laid Him in the tomb that + was most convenient. St. John writing for the Christians of Asia + Minor, speaks of <span class="tei tei-q">“the parasceve of the + Jews,”</span> because when he wrote, Saturday was the Parasceve of + Christians, the day of rest having been already changed from Saturday + to Sunday, in honour of our Blessed Lord's resurrection. (See Acts + xx. 7; 1 Cor. xvi. 2.)</p> + </div><span class="tei tei-pb" id="page356">[pg 356]</span><a name= + "Pg356" id="Pg356" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"> + <a name="toc75" id="toc75"></a> <a name="pdf76" id="pdf76"></a> + + <h1 class="tei tei-head" style= + "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"> + <span style="font-size: 173%">Chapter XX.</span></h1> + + <div class="block tei tei-quote" style= + "margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">1-10.</span> <span class="tei tei-hi"><span style= + "font-size: 90%; font-weight: 700">On Easter Sunday morning Magdalen + comes to the tomb, and then runs to Peter and John, who also come to + the tomb.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">11-17.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">Magdalen, + having followed Peter and John back to the tomb, sees first two + angels, and then Jesus Himself.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">18.</span> <span class="tei tei-hi"><span style= + "font-size: 90%; font-weight: 700">Then she announces to the + disciples that Jesus had appeared to her.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">19-23.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">Appearance + of Jesus to the disciples on Easter Sunday evening when he + instituted the Sacrament of Penance.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">24, 25.</span> <span class= + "tei tei-hi"><span style= + "font-size: 90%; font-weight: 700">Incredulity of + Thomas.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">26-29.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">Appearance + of Jesus again on Low Sunday to Thomas and the other disciples, + when Thomas believes, and confesses his faith.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">30, 31.</span> <span class= + "tei tei-hi"><span style= + "font-size: 90%; font-weight: 700">Incompleteness of this narrative + regarding the miracles which Christ wrought to prove his + resurrection, and statement of the object which St. John had in + view in recording what he has recorded.</span></span></p> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">St. John's + narrative regarding the visit of Magdalen to the tomb on Easter + Sunday morning is very simple, when taken by itself. She came to the + tomb or, at least, started for it, <span class="tei tei-q">“when it + was yet dark,”</span> and then ran from the tomb to tell Peter and + John that the body of Jesus had been removed (xx. 1, 2). But when we + compare this account with those of the other Evangelists several + serious difficulties arise. Thus, while St. John says that Magdalen + <span class="tei tei-q">“cometh early, <em class= + "tei tei-emph"><span style="font-style: italic">when it was yet + dark</span></em>, unto the sepulchre;”</span> St. Matthew says that + she and the other Mary came to see the sepulchre <span class= + "tei tei-q">“in the <em class="tei tei-emph"><span style= + "font-style: italic">end of the Sabbath</span></em> (according to the + Vulgate: <span class="tei tei-q">‘<em class= + "tei tei-emph"><span style="font-style: italic">Vespere</span></em> + Sabbati’</span>), when it began to dawn towards the first day of the + week”</span> (Matt. xxviii. 1). And St. Mark creates still further + difficulty when he says: <span class="tei tei-q">“And when the + Sabbath was past, Mary Magdalen, and Mary (the mother) of James, and + Salome bought (not brought; Vulg. <span class="tei tei-pb" id= + "page357">[pg 357]</span><a name="Pg357" id="Pg357" class= + "tei tei-anchor"></a> emerunt) sweet spices, that coming they might + anoint Jesus. And very early in the morning, the first day of the + week, they come to the sepulchre, <em class= + "tei tei-emph"><span style="font-style: italic">the sun being now + risen</span></em>”</span> (Mark xvi. 1-2). Thus, while St. Matt. + represents Magdalen as coming to the sepulchre in the end of the + Sabbath, or as the still more difficult text of the Vulgate has it: + <span class="tei tei-q">“Vespere Sabbati,”</span> St. Mark represents + her as coming on Sunday morning, <em class= + "tei tei-emph"><span style="font-style: italic">when the sun was + risen</span></em>; and St. John, as coming on the Sunday morning + <em class="tei tei-emph"><span style="font-style: italic">when it was + yet dark</span></em>.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Again, while St. + John does not mention the appearance of any angel on the occasion of + Magdalen's first visit to the tomb (John xx. 1), St. Mark says that + when the women entered the tomb <span class="tei tei-q">“they saw a + young man <em class="tei tei-emph"><span style= + "font-style: italic">sitting</span></em> on the right side clothed + with a white robe”</span> (Mark xvi. 5); and St. Luke, that after the + women entered the tomb, and found not the body of the Lord + <span class="tei tei-q">“behold <em class="tei tei-emph"><span style= + "font-style: italic">two</span></em> men <em class= + "tei tei-emph"><span style="font-style: italic">stood</span></em> by + them in shining apparel”</span> (Luke xxiv. 4).<a id="noteref_132" + name="noteref_132" href="#note_132"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">132</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Various theories + have been advanced to reconcile these different accounts. Maldonatus + (on Matt. xxviii. 3) undertakes, with his usual great ability, but, + we think, without success, to reconcile them in the hypothesis, not + merely that there was only one company of women, but also that Mary + Magdalen visited the tomb but once on the morning of the + resurrection. Others, while admitting that Magdalen came twice to the + tomb that morning, as, indeed, seems to follow naturally from St. + John's account (xx. 2-11), hold that there was only one company of + women, and that all the Evangelists speak of the same company. Others + again hold that not only did Magdalen come twice to the tomb, but + that at least two different companies of women visited the tomb that + morning, and that some Evangelists refer to the visit of one company, + others to the visit of the other company. Thus Patrizzi (<span class= + "tei tei-hi"><span style="font-style: italic">De + Evang.</span></span>, Diss. liii. 5, 6, 7) supposes SS. Matt. and + Mark to refer to the visit of one company, SS. Luke and John to the + visit of a different company. On the other hand Dr. Walsh + (<span class="tei tei-hi"><span style="font-style: italic">Harmony of + the Gosp. Narr.</span></span>), Cornely (Introd. III., <span class= + "tei tei-hi"><span style="font-style: italic">Synops. + Chron.</span></span>, p. 301), <span class="tei tei-pb" id= + "page358">[pg 358]</span><a name="Pg358" id="Pg358" class= + "tei tei-anchor"></a> and Greswell (<span class= + "tei tei-hi"><span style="font-style: italic">Harm. of the + Gosp.</span></span>), suppose St. Luke to refer to the visit of one + company, the other three Evangelists to that of a different + company.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The following + seems to us the most satisfactory method of reconciling all the + accounts. Very early on Sunday morning, <span class="tei tei-q">“when + it was yet dark”</span> (John xx. 1), Mary Magdalen, accompanied, + perhaps from the start, by Mary of Cleophas, set out from Bethany, + where we suppose her to have spent the preceding day and night in the + house of her brother Lazarus. To this same departure from Bethany and + to the same two women (compare Matt. xxviii. 1 with xxvii. 56) St. + Matt. refers: <span class="tei tei-q">“And in the end of the Sabbath, + when it began to dawn towards the first day of the week, came Mary + Magdalen and the other Mary to see the sepulchre”</span> (Matt. + xxviii. 1).<a id="noteref_133" name="noteref_133" href= + "#note_133"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">133</span></span></a> + Proceeding on their way they were joined by Salome and probably by + others, and arrived at the tomb, <span class="tei tei-q">“the sun + being now risen”</span> (Mark xvi. 2). The journey from Bethany was + nearly three miles, for Bethany was nearly two miles east of + Jerusalem (John xi. 18), and Calvary was another mile westward from + the eastern part of the city. We may well suppose, then, that an hour + and a half—the length of morning twilight at Jerusalem about the + season of the Pasch (Patriz. Diss. liii. 2)—was spent on the journey, + especially if, as we may suppose, there were delays on the way while + the party was being joined by other women; and hence, though the + start from Bethany took place while it was still dark (John xx. 1), + they did not arrive at the tomb till the sun had risen (Mark xvi. + 2).</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">While these women + were on their way, Christ rose and quitted the sealed tomb, and after + His resurrection an angel rolled away the stone and sat <span class= + "tei tei-pb" id="page359">[pg 359]</span><a name="Pg359" id="Pg359" + class="tei tei-anchor"></a> upon it, <em class= + "tei tei-emph"><span style="font-style: italic">in the sight of the + guards</span></em> (Matt. xxviii. 2-4). The women on arriving saw the + stone already rolled away (Mark xvi. 4; John xx. 1), and Magdalen + probably ran and looked into the tomb. Not seeing the body of Jesus, + she concluded it had been removed, and ran to say so to the disciples + (John xx. 2).</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Her companions + remained at the tomb and entered it, and the angel mentioned by St. + Matt. (xxviii. 5) and St. Mark (xvi. 5) appeared to them. The women + then left the tomb in fear and astonishment and great joy, and ran to + tell the disciples, but through fear told no one <em class= + "tei tei-emph"><span style="font-style: italic">on the + way</span></em> (Mark xvi. 8), though their hearts were full of the + wonderful and joyous event.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Soon after their + departure from the tomb, Peter and John arrived coming to see if what + Magdalen announced was true. Then Peter and John departed, and + Magdalen who had followed them to the tomb, remained behind them, and + saw the two angels <em class="tei tei-emph"><span style= + "font-style: italic">sitting</span></em> (John xx. 12). Then Jesus + appeared to her (John xx. 14-17), before he had appeared to anyone + else, as we learn from St. Mark: <span class="tei tei-q">“But He + rising early the first day of the week appeared first to Mary + Magdalen out of whom he had cast seven devils”</span> (xvi. 9).<a id= + "noteref_134" name="noteref_134" href="#note_134"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">134</span></span></a> + Meantime the women, Magdalen's companions, were on their way to the + disciples, and now Jesus appeared to them (Matt. xxviii. 9), + immediately after He had appeared to Magdalen.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">And now we have + reconciled the accounts of SS. Matthew, Mark, and John regarding + Magdalen and her companions. It remains to speak of St. Luke's + account.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We believe that + St. Luke speaks of a different company of women from that referred to + by the other Evangelists. There is nothing improbable in supposing + that more than one company of women came to the tomb on Sunday + morning. As they had not been able to visit it on the Sabbath, a + visit of several companies on Sunday morning is just what might be + expected. But we are not obliged to depend merely on <span lang="la" + class="tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">a priori</span></span> reasoning. For St. Luke's + company prepared their spices on Friday evening before the Sabbath: + <span class="tei tei-q">“and returning they prepared spices and + ointments: and on the Sabbath-day they rested according to the + commandment”</span> (Luke xxiii. 56); the other company, after the + <span class="tei tei-pb" id="page360">[pg 360]</span><a name="Pg360" + id="Pg360" class="tei tei-anchor"></a> Sabbath, when the first day of + the Jewish week had begun: <span class="tei tei-q">“and when the + Sabbath was past, Mary Magdalen and Mary <em class= + "tei tei-emph"><span style="font-style: italic">the + mother</span></em> of James and Salome bought sweet spices, that + coming they might anoint Jesus.”</span> (Mark xvi. 1). Moreover, the + women of whom St. Luke speaks seem to have come to the tomb earlier + than any other company, for they came ὄρθρου βαθέος (literally, at + the first dawn, Luke xxiv. 1): and we are not to conclude that they + merely set out for the tomb at this early hour, for they seem to have + arrived at the tomb before the sun was risen: see Luke xxiv. 22: + ὄρθριαι ἐπὶ τό μνημεῖον.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Again, the natural + inference from Luke xxiv. 9-12, 22-24 is that the women he mentions + had returned from the tomb and announced Christ's resurrection before + Peter and John went to the tomb. We are disposed to hold with + Patrizzi (Lib. iii., Diss. liii. 4) that St. Luke xxiv. 10 is a + summary account of <em class="tei tei-emph"><span style= + "font-style: italic">all</span></em> the announcements made by the + various women to the different followers of Christ that morning; 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 tomb. But we + think that Luke xxiv. 22-24, compared with Luke xxiv. 12, proves that + others besides Magdalen had come to the disciples from the tomb + before Peter and John went thither. <span class="tei tei-q">“Yea, and + certain women also of our company affrighted us, who before it was + light (ὄρθριαι) were at the sepulchre. And not finding his body, + came, saying that they had also seen a vision of angels, who say that + he is alive. And some of our people went to the sepulchre: and found + it so as the women had said, but him they found not”</span> (Luke + xxiv. 22-24).</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Hence we hold that + St. Luke's company of women started for the tomb at early dawn, after + Magdalen had set out from Bethany, but as they probably spent the + night in Jerusalem, they <em class="tei tei-emph"><span style= + "font-style: italic">arrived before</span></em> her, saw the two + angels <em class="tei tei-emph"><span style= + "font-style: italic">standing</span></em> (Luke xxiv. 4), and then + went to announce Christ's resurrection to the disciples. Not long + after the departure of this company, Magdalen and her companions + arrived at the tomb, and Magdalen <em class= + "tei tei-emph"><span style="font-style: italic">running</span></em> + from the tomb (John xx. 2) arrived at the house where Peter and John + were staying, about the same time as St. Luke's company, or perhaps a + little later. Her announcement that the Lord's body had been removed, + confirming to some extent the announcement of St. Luke's company that + He had risen, Peter and John now ran to the <span class="tei tei-pb" + id="page361">[pg 361]</span><a name="Pg361" id="Pg361" class= + "tei tei-anchor"></a> tomb. The events that followed have been + already arranged above.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">1. Una autem sabbati, Maria Magdalene + venit mane, cum adhuc tenebrae essent, ad monumentum; et vidit + lapidem sublatum a monumento.</td> + + <td class="tei tei-cell">1. And on the first day of the week, + Mary Magdalen cometh early, when it was yet dark unto the + sepulchre: and she saw the stone taken away from the + sepulchre.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">1. <span class= + "tei tei-hi"><span style="font-weight: 700">The first day of the + week.</span></span> The Vulgate reading <span class= + "tei tei-q">“una”</span> (μιᾶ) is a Hebraism for <span class= + "tei tei-foreign"><span style= + "font-style: italic">prima</span></span>; and the week is called by + the name of its principal day, the Sabbath. Comp. Luke xviii. 22.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">And when it was yet + dark.</span></span> She started from Bethany while it was yet dark, + but she did not arrive at Calvary till the sun was risen (Mark xvi. + 2).</p><a name="XX_2" id="XX_2" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">2. Cucurrit ergo, et venit ad Simonem + Petrum, et ad alium discipulum quem amabat Iesus, et dicit + illis: Tulerunt Dominum de monumento, et nescimus ubi posuerunt + eum.</td> + + <td class="tei tei-cell">2. She ran therefore, and cometh to + Simon Peter, and to the other disciple whom Jesus loved, and + saith to them: They have taken away the Lord out of the + sepulchre, and we know not where they have laid him.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">2. It is likely + that before running to tell the Apostles that the body was removed, + Magdalen had looked into the sepulchre and convinced herself it was + not there.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">And cometh to Simon + Peter.</span></span> Notwithstanding his fall on the preceding + Thursday night, which can hardly have remained till now unknown to + Magdalen, Peter was still regarded as the leader of the + disciples.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">The other disciple whom + Jesus loved</span></span>, is our Evangelist. He and Peter may have + been staying in different places in the city. Our Blessed Lady was + staying in the same house as St. John (xix. 27).</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">They have taken away the + Lord.</span></span> It is plain that the angels had not yet appeared + to Magdalen and told her that Jesus was risen. Yet Maldonatus + supposes she had already seen the angels, and learned that Jesus was + risen, as recorded below in verses 11, 12, ff.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">We know + not.</span></span> These words show that Magdalen had not come alone + to the tomb.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">3. Exiit ergo Petrus, et ille alius + discipulus, et venerunt ad monumentum.</td> + + <td class="tei tei-cell">3. Peter therefore went out, and that + other disciple, and they came to the sepulchre.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">3. <span class= + "tei tei-hi"><span style="font-weight: 700">And they came to the + sepulchre.</span></span> The meaning is that they <span class= + "tei tei-q">“went towards”</span> (ἤρχοντο εἰς) the sepulchre.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">4. Currebant autem duo simul, et ille + alius discipulus praecucurrit citius Petro, et venit primus ad + monumentum.</td> + + <td class="tei tei-cell">4. And they both ran together, and + that other disciple did outrun Peter, and came first to the + sepulchre.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">4. We have here + the vivid touches of one of the two actors in the scene. The + incidents of that eventful <span class="tei tei-pb" id="page362">[pg + 362]</span><a name="Pg362" id="Pg362" class="tei tei-anchor"></a> + morning must have remained for ever fresh in his memory. St. John + being the younger man was able to run more quickly than Peter.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">5. Et cum se inclinasset, vidit posita + linteamina, non tamen introivit.</td> + + <td class="tei tei-cell">5. And when he stooped down, he saw + the linen cloths lying: but yet he went not in.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">5. It would appear + from this, as indeed we might expect, that it was necessary to stoop + in order to look into the sepulchre. See also verse 11 and Luke xxiv. + 12.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Having stooped and + looked in, St. John saw (seeth) the linen swathes in which the body + of our Saviour had been bound (xix. 40).</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">6. Venit ergo Simon Petrus sequens + eum, et introivit in monumentum, et vidit linteamina + posita.</td> + + <td class="tei tei-cell">6. Then cometh Simon Peter, following + him, and went into the sepulchre, and saw the linen cloths + lying.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">6. St. John had + arrived first at the tomb, but (deterred by some feeling of fear or + awe) he did not enter, as he takes care to record. Then Peter arrived + less fleet but more brave, and, apparently, without pausing to look + in, at once enters the tomb.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">And saw + (seeth).</span></span> In the original we have here the verb θεωρέι, + denoting an intent and searching gaze, as distinct from St. John's + simple look (βλέπει) described in the preceding verse.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">7. Et sudarium quod fuerat super caput + eius, non cum linteaminibus positum, sed separatim involutum in + unum locum.</td> + + <td class="tei tei-cell">7. And the napkin that had been about + his head, not lying with the linen cloths, but apart, wrapt up + into one place.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">7. <span class= + "tei tei-hi"><span style="font-weight: 700">And the + napkin.</span></span> St. Peter's more searching examination + discovered what had been unnoticed by St. John. The presence of the + linen swathes, and the napkin folded and laid apart, are doubtless + mentioned as proof that Christ was truly risen. Had His body been + simply taken away to some other tomb, those taking it, whether + friends or enemies, would not have gone to the useless trouble of + removing the spice-covered bandages and the napkin. And, certainly, + if it had been hurriedly stolen, such nice care would not have been + taken to fold the napkin and place it apart. So, substantially, St. + Chrysostom on this verse.</p><span class="tei tei-pb" id= + "page363">[pg 363]</span><a name="Pg363" id="Pg363" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">8. Tunc ergo introivit et ille + discipulus qui venerat primus ad monumentum, et vidit, et + credidit:</td> + + <td class="tei tei-cell">8. Then that other disciple also went + in, who came first to the sepulchre: and he saw and + believed.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">8. St. John now + followed Peter into the cave.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">And he saw and + believed.</span></span> St. Augustine understands this to mean that + John believed what Magdalen had said (verse 2), namely that the body + of Jesus had been removed. We prefer to understand that he believed + what St. Luke's company of women had told him, namely, that Jesus was + risen from the dead; for when our Evangelist speaks of belief + <em class="tei tei-emph"><span style= + "font-style: italic">absolutely</span></em>, as here, he usually + means faith.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">9. Nondum enim sciebant scripturam, + quia oportebat eum a mortuis resurgere.</td> + + <td class="tei tei-cell">9. For as yet they knew not the + scripture, that he must rise again from the dead.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">9. <span class= + "tei tei-hi"><span style="font-weight: 700">For as yet.</span></span> + We take the meaning to be, that as yet <em class= + "tei tei-emph"><span style="font-style: italic">until now</span></em> + they knew not the Scripture, that it was necessary Jesus should rise + from the dead. Even now St. Peter <span class="tei tei-q">“went away, + wondering in himself at that which was come to pass”</span> (Luke + xxiv. 12).</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">10. Abierunt ergo iterum discipuli ad + semetipsos.</td> + + <td class="tei tei-cell">10. The disciples therefore departed + again to their home.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">10. <span class= + "tei tei-hi"><span style="font-weight: 700">The disciples + therefore</span></span>—thinking that they could learn nothing more + there—<span class="tei tei-hi"><span style= + "font-weight: 700">departed again to their home</span></span>.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">11. Maria autem stabat ad monumentum + foris, plorans. Dum ergo fleret, inclinavit se, et prospexit in + monumentum:</td> + + <td class="tei tei-cell">11. But Mary stood at the sepulchre + without, weeping. Now as she was weeping, she stooped down, and + looked into the sepulchre.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">11. <span class= + "tei tei-hi"><span style="font-weight: 700">But Mary stood at the + sepulchre without, weeping.</span></span> Maldonatus holds that what + is here recorded took place when Magdalen came to the tomb (verse 1), + but that St. John hastening to tell of the coming of St. Peter and + himself to the tomb, inverts the order of events in his narrative. + But this is unnatural. We take it that Magdalen had followed Peter + and John back to the tomb, and now remained behind them. <span class= + "tei tei-q">“A stronger affection,”</span> says St. Augustine, + <span class="tei tei-q">“riveted to the spot one of a weaker + nature.”</span></p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">12. Et vidit duos angelos in albis, + sedentes, unum ad caput, et unum ad pedes, ubi positum fuerat + corpus Iesu.</td> + + <td class="tei tei-cell">12. And she saw two angels in white, + sitting, one at the head, and one at the feet, where the body + of Jesus had been laid.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">12. <span class= + "tei tei-hi"><span style="font-weight: 700">And she saw two + angels.</span></span> The vision of angels now accorded to Magdalen + is not mentioned by any other Evangelist.</p><span class="tei tei-pb" + id="page364">[pg 364]</span><a name="Pg364" id="Pg364" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">13. Dicunt ei illi: Mulier, quid + ploras? Dicit eis: Quia tulerunt Dominum meum: et nescio ubi + posuerunt eum.</td> + + <td class="tei tei-cell">13. They say to her: Woman, why + weepest thou? She saith to them: Because they have taken away + my Lord: and I know not where they have laid him.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">13. Magdalen's + words here are the same as in verse 2, except that <span class= + "tei tei-q">“my Lord”</span> is substituted for <span class= + "tei tei-q">“The Lord,”</span> and <span class="tei tei-q">“I know + not”</span> for <span class="tei tei-q">“we know not.”</span> Both + her statement and her loss are now more personal.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">14. Haec cum dixisset, conversa est + retrorsum, et vidit Iesum stantem: et non sciebat quia Iesus + est.</td> + + <td class="tei tei-cell">14. When she had thus said, she turned + herself back, and saw Jesus standing; and she knew not that it + was Jesus.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">14. <span class= + "tei tei-hi"><span style="font-weight: 700">She turned herself + back.</span></span> Magdalen, conscious, perhaps, of another + presence, or moved by the ecstatic gaze of the angels on Jesus, now + turned round and saw Him, but did not recognise Him. Probably, as + happened to the two disciples on the way to Emmaus (Luke xxiv. 16), + her eyes were held that she should not know Him.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">15. Dicit ei Iesus: Mulier, quid + ploras? quem quaeris? Illa existimans quia hortulanus esset, + dicit ei: Domine, si tu sustulisti eum, dicito mihi ubi + posuisti eum: et ego eum tollam.</td> + + <td class="tei tei-cell">15. Jesus saith to her: Woman, why + weepest thou? Whom seekest thou? She thinking that it was the + gardener, saith to him: Sir, if thou hast taken him hence, tell + me where thou hast laid him: and I will take him away.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">15. <span class= + "tei tei-hi"><span style="font-weight: 700">The + gardener</span></span>; that is, the man who had charge of Joseph's + garden, in which our Lord was buried. The man's presence in the + garden at that hour of the morning—about 7 o'clock—naturally + suggested the thought. Without answering his question, Magdalen + replies: <span class="tei tei-hi"><span style="font-weight: 700">Sir, + if thou hast taken him hence.</span></span>... As if she imagined + everyone to be filled like herself with only one thought, she does + not say who it is she is seeking.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">And I will take him + away.</span></span> <span class="tei tei-pb" id="page365">[pg + 365]</span><a name="Pg365" id="Pg365" class="tei tei-anchor"></a> To + her love everything seemed possible, nor does she pause to think + whether she could carry the body, nor whither she would bear it.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">16. Dicit ei Iesus: Maria. Conversa + illa, dicit ei: Rabboni (quod dicitur magister).</td> + + <td class="tei tei-cell">16. Jesus saith to her: Mary. She + turning, saith to him: Rabboni (which is to say, Master).</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">16. Our Lord now + calls her by her name, and she at once recognises Him.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">She, turning, saith to + him</span></span> (very many authorities add <span class= + "tei tei-q">“in Hebrew”</span>) <span class="tei tei-hi"><span style= + "font-weight: 700">Rabboni</span></span>. The word strictly means + <span class="tei tei-q">“my Master,”</span> but the pronominal + suffix, just as in Rabbi, gradually became almost a part of the + title. The Hebrew spoken by Magdalen was of course Syrochaldaic The + corresponding word in pure Hebrew would be Rabban (רבן).</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">17. Dicit ei Iesus: Noli me tangere, + nondum enim ascendi ad Patrem meum, vade autem ad fratres meos, + et dic eis: Ascendo ad Patrem meum, et Patrem vestrum, Deum + meum, et Deum vestrum.</td> + + <td class="tei tei-cell">17. Jesus saith to her: Do not touch + me, for I am not yet ascended to my Father: but go to my + brethren, and say to them: I ascend to my Father and to your + Father, to my God and your God.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">17. Probably + Magdalen had prostrated herself at His feet, and was clinging to + them, as did other women that morning (Matt. xxviii. 9). Christ's + words are variously explained. The following view seems to be the + most natural: Do not seek to cling to Me, to remain with Me now + (ἅπτεσθαι is often used not in the sense of touching, but of clinging + to, hanging on by. See Lidd. and Scott); you shall have other + opportunities of satisfying your love, since I am to remain with you + for forty days, and am not at once ascending to My Father.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">But go to My brethren and + say to them.</span></span> For her consolation she is made the + harbinger of Christ's further exaltation.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">To My Father and to your + Father.</span></span> <span class="tei tei-q">“Non ait Patrem + nostrum, sed <em class="tei tei-emph"><span style= + "font-style: italic">Patrem meum et Patrem vestrum</span></em>. + Aliter ergo meum, aliter vestrum: natura meum, gratia vestrum. Neque + dixit Deum nostrum, sed <em class="tei tei-emph"><span style= + "font-style: italic">Deum meum</span></em>, sub quo ego homo; et Deum + vestrum, inter quos et ipsum mediator sum”</span> (St. Aug. on St. + John Tr. 121.)</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">18. Venit Maria Magdalene annuntians + discipulis: Quia vidi Dominum, et haec dixit mihi.</td> + + <td class="tei tei-cell">18. Mary Magdalen cometh and telleth + the disciples: I have seen the Lord, and these things he said + to me.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">18. Magdalen went + and announced to the disciples that <span class="tei tei-pb" id= + "page366">[pg 366]</span><a name="Pg366" id="Pg366" class= + "tei tei-anchor"></a> she had seen the Lord; but, as St. Mark, xvi. + 11, tells us, they did not believe her.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">19. Cum ergo sero esset die illo, uno + sabbatorum, et fores essen clausae, ubi erant discipuli + congregati propter metum Iudaeorum: venit Iesus, et stetit in + medio, et dixit eis: Pax vobis.</td> + + <td class="tei tei-cell">19. Now when it was late that same + day, the first of the week, and the doors were shut, where the + disciples were gathered together for fear of the Jews, Jesus + came and stood in the midst, and said to them: Peace be to + you.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">19. <span class= + "tei tei-hi"><span style="font-weight: 700">Now when it was late that + same day.</span></span> Jesus now appears to the ten Apostles on + Easter Sunday evening. Before this, and after the appearance to + Magdalen, He had appeared to the women returning from the tomb + (Matthew xxviii. 9); then to Peter (Luke xxiv. 34); then, towards + evening, to the two disciples on the way to Emmaus (Luke xxiv. 13, + 31); so that the apparition to the apostles on Easter Sunday evening + was the <em class="tei tei-emph"><span style= + "font-style: italic">fifth</span></em> apparition of Jesus on that + day, mentioned in the Gospels. He passed through the closed doors in + virtue of the property of subtility which His glorified body + possessed, and saluted the Apostles <span class="tei tei-q">“and + those who were with them”</span> (Luke xxiv. 33-36) with the usual + Jewish salutation.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">From a comparison + of St. Luke (xxiv. 33-36), we know that the disciples who had + returned from Emmaus were present when our Lord appeared on the + occasion here mentioned by St. John. Now, Emmaus was sixty stadia + (about seven English miles) from Jerusalem (Luke xxiv. 13), and the + two disciples did not reach Emmaus till it was <span class= + "tei tei-q">“towards evening,”</span> and the day was <span class= + "tei tei-q">“far spent”</span> (Luke xxiv. 29). Hence though they + tarried only a short time in Emmaus (Luke xxiv. 33), they can hardly + have returned much before dark. Indeed it may have been after dark, + and in that case the words <span class="tei tei-q">“when it was late + that same day”</span> would prove that our Evangelist speaks here, + not according to the Jewish method of counting the day from evening + to evening, but according to the Greek method of counting, as we do, + from midnight to midnight.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">20. Et cum hoc dixisset, ostendit eis + manus et latus. Gavisi sunt ergo discipuli, viso Domino.</td> + + <td class="tei tei-cell">20. And when he had said this, he + shewed them his hands, and his side. The disciples therefore + were glad, when they saw the Lord.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">20. Then to + convince them that it was not a spirit they saw (see Luke xxiv. 37), + He showed them (the wounds in) His hands, and feet (Luke <span class= + "tei tei-pb" id="page367">[pg 367]</span><a name="Pg367" id="Pg367" + class="tei tei-anchor"></a> xxiv. 39), and side, and said to them, as + St. Luke tells us: <span class="tei tei-q">“Handle and see, for a + spirit hath not flesh and bones as you see me to have”</span> (Luke + xxiv. 39). From these words it is plain that Christ's glorified body, + though it had passed through the closed doors, was yet capable of + being touched and handled.<a id="noteref_135" name="noteref_135" + href="#note_135"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">135</span></span></a> When He + had partaken of food in presence of the disciples (Luke xxiv. 42, + 43), and dispelled all their doubts as to the reality of His body, + then, as St. John tells us here, they were glad.</p><a name="XX_21" + id="XX_21" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">21. Dixit ergo eis iterum: Pax vobis. + Sicut misit me Pater, et ego mitto vos.</td> + + <td class="tei tei-cell">21. He said therefore to them again: + Peace be to you. As the Father hath sent me, I also send + you.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">21. When fear had + been dispelled and doubt overcome, He saluted them again with the + usual salutation, and proceeded to confer upon them the power of + forgiving sins. <span class="tei tei-hi"><span style= + "font-weight: 700">As the Father hath sent me</span></span>, with + Divine authority for the salvation of mankind, so with the same + authority and for the same purpose, I, who have equal authority with + the Father, send you.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">22. Haec cum dixisset, insufflavit: et + dixit eis: Accipite Spiritum sanctum:</td> + + <td class="tei tei-cell">22. When he had said this, he breathed + on them; and he said to them: Receive ye the Holy Ghost:</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">22. <span class= + "tei tei-hi"><span style="font-weight: 700">He breathed on + them.</span></span> He breathed upon the Apostles (probably with one + breath upon all) to signify what His words expressed, that He was + giving them the Holy Ghost. Already, indeed, the Holy Ghost was in + their souls, but He was now given to them more fully in His grace, + and in the new power which they received of forgiving sins. This + power of forgiving sins is common to the three Divine Persons, but is + here attributed to the Holy Ghost, like all other things pertaining + to our sanctification. Though the Apostles already had the Holy Ghost + in their souls and though He was given to them more fully now, yet He + was still to be given in a <em class="tei tei-emph"><span style= + "font-style: italic">visible</span></em> and fuller manner on the day + of Pentecost. <span class="tei tei-pb" id="page368">[pg + 368]</span><a name="Pg368" id="Pg368" class="tei tei-anchor"></a> It + is important to note that the power of forgiving sins here evidently + attributed to the Holy Ghost proves Him to be God, for only God, who + is offended by sin, can give authority and power to forgive it.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">23. Quorum remiseritis peccata, + remittuntur eis: et quorum retinueritis, retenta sunt.</td> + + <td class="tei tei-cell">23. Whose sins you shall forgive, they + are forgiven them: and whose <span class= + "tei tei-hi"><span style= + "font-style: italic">sins</span></span> you shall retain, they + are retained.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">23. The Council of + Trent has defined that there is question here of the remission of + sins in the Sacrament of Penance.<a id="noteref_136" name= + "noteref_136" href="#note_136"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">136</span></span></a> As the + Council points out, the Church always understood the words in this + sense, and the natural meaning of the words signifies that the sins + are to be remitted or retained by a <em class= + "tei tei-emph"><span style="font-style: italic">judicial + sentence</span></em> of the persons here addressed. For the words + are: <span class="tei tei-hi"><span style="font-style: italic">If you + remit</span></span> the sins of some (Greek, ἄν τινων), that is if + you <em class="tei tei-emph"><span style= + "font-style: italic">decide</span></em> to remit the sins of some, + and to retain the sins of others, &c.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Since there is + question of a judicial sentence, and since judgment can be passed + only upon subjects, it follows that there can be question here only + of sins committed <em class="tei tei-emph"><span style= + "font-style: italic">after</span></em> Baptism.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Upon the words of + this text note—(1) That the persons to whom this wondrous power is + given are to <em class="tei tei-emph"><span style= + "font-style: italic">forgive</span></em> (remiseritis) sins, not + merely to <em class="tei tei-emph"><span style= + "font-style: italic">declare</span></em> them forgiven by God.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(2) That there is + no restriction as to the sins that may be forgiven; so that there is + no such thing as an irremissible sin, if only the minister can decide + that the penitent is worthy to receive the Sacrament, and the + penitent have the proper dispositions. (3) That instead of the + present tense (remittuntur eis) which stands in the first + member<a id="noteref_137" name="noteref_137" href= + "#note_137"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">137</span></span></a>, we + have the perfect (retenta sunt) in the second member, implying that + the sins <em class="tei tei-emph"><span style= + "font-style: italic">remain</span></em> as they were. (4) That in the + second member the words are not: Whose sins you shall not forgive, + but whose sins you shall <em class="tei tei-emph"><span style= + "font-style: italic">retain</span></em>; implying, in the minister, a + <em class="tei tei-emph"><span style= + "font-style: italic">positive</span></em> judgment adverse to the + penitent. For other questions arising out of this text, consult works + on Dogmatic Theology.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It appears from + St. Luke, xxiv. 33, that there were other <span class="tei tei-pb" + id="page369">[pg 369]</span><a name="Pg369" id="Pg369" class= + "tei tei-anchor"></a> persons than the Apostles present, when these + words were spoken and this power to forgive sins conferred. It may be + that Christ made it clear that this power was given only to the + Apostles and their successors, the bishops and priests of the + Catholic Church; but, at all events, the tradition of the Catholic + Church, with which the Holy Ghost remains to teach her all truth + (John <a href="#XVI_13" class="tei tei-ref">xvi. 13</a>), has decided + that the power was given only to these.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Whether the power + of forgiving sins was on this occasion given to Thomas, who was + absent, is disputed. Some, as Mald., hold that it was, and appeal to + the case mentioned in Numb. xi. 26, when the spirit of prophecy was + given to Eldad and Medad, though they were absent. Others, as + Toletus, and A Lap., hold that it was not, as Thomas was now + incredulous, but that it was given on the following Sunday, when + Jesus appeared to Thomas and converted him.</p><a name="XX_24" id= + "XX_24" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">24. Thomas autem unus ex duodecim, qui + dicitur Didymus, non erat cum eis quando venit Iesus.</td> + + <td class="tei tei-cell">24. Now Thomas, one of the twelve, who + is called Didymus, was not with them when Jesus came.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">24. <span class= + "tei tei-hi"><span style="font-weight: 700">Thomas.</span></span> See + above on xi. 16. <span class="tei tei-hi"><span style= + "font-weight: 700">One of the twelve</span></span> <span class= + "tei tei-q">“He says one of the twelve, although the Apostolic + College was <em class="tei tei-emph"><span style= + "font-style: italic">now</span></em> reduced to <em class= + "tei tei-emph"><span style="font-style: italic">eleven</span></em>, + because <span class="tei tei-q">‘twelve’</span> was the original + number, just as in the case of the <span class= + "tei tei-q">‘Decemvirs,’</span> they would be thus termed, although + only <em class="tei tei-emph"><span style= + "font-style: italic">nine</span></em> out of the <em class= + "tei tei-emph"><span style="font-style: italic">ten</span></em> were + present on a particular occasion”</span> (M'Ev.).</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">25. Dixerunt ergo ei alii discipuli: + Vidimus Dominum. Ille autem dixit eis: Nisi videro in manibus + eius fixuram clavorum, et mittam digitum meum in locum + clavorum, et mittam manum meum in latus eius, non credam.</td> + + <td class="tei tei-cell">25. The other disciples therefore said + to him: We have seen the Lord. But he said to them: Except I + shall see in his hands the print of the nails, and put my + finger into the place of the nails, and put my my hand into his + side, I will not believe.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">25. The reply of + Thomas shows how he had dwelt on each terrible detail of the Passion. + The other Apostles may have told him how Christ had pointed to His + hands and feet, and invited them to <span class="tei tei-q">“handle + and see”</span> that it was He Himself. (Luke xxiv. 29, 30). If so, + the language of Thomas would naturally be shaped in accordance with + what they told him.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">26. Et post dies octo, iterum erant + discipuli eius intus: et Thomas cum eis. Venit Iesus, ianuis + clausis, et stetit in medio, et dixit: Pax vobis.</td> + + <td class="tei tei-cell">26. And after eight days, again his + disciples were within, and Thomas with them. Jesus cometh, the + doors being shut, and stood in the midst, and said: Peace be to + you.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">26. <span class= + "tei tei-hi"><span style="font-weight: 700">And after eight + days</span></span>, that is to say, on Low Sunday, <span class= + "tei tei-pb" id="page370">[pg 370]</span><a name="Pg370" id="Pg370" + class="tei tei-anchor"></a> Christ again appeared to the Apostles, + Thomas being present; and this was His <em class= + "tei tei-emph"><span style="font-style: italic">sixth</span></em> + appearance. Thomas, though still without faith, had remained in the + company of the Apostles.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">27. Deinde dicit Thomae: Infer digitum + tuum huc, et vide manus meas, et affer manum tuam, et mitte in + latus meum: et noli esse incredulus, sed fidelis.</td> + + <td class="tei tei-cell">27. Then he said to Thomas: put in thy + finger hither, and see my hands, and bring hither thy hand and + put it into my side; and be not faithless, but believing.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">27. We may here + admire our Lord's tender and touching mercy in condescending to such + pains to dispel the unbelief of Thomas. The language used is such as + to prove to the Apostle that Jesus knew the very words in which he + had questioned the resurrection.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">28. Respondit Thomas, et dixit ei: + Dominus meus et Deus meus.</td> + + <td class="tei tei-cell">28. Thomas answered, and said to him: + My Lord, and my God.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">28. <span class= + "tei tei-hi"><span style="font-weight: 700">My Lord, and my + God</span></span> (ὁ κύρίος μου καὶ ὁ θεός μου). As often in the New + Testament (Mark ix. 25; Luke viii. 54; John viii. 10), the nominative + is here used for the vocative (see Beel., <span class= + "tei tei-hi"><span style="font-style: italic">Gr. + Gram.</span></span>, § 29, Adnot. 1). For the Evangelist expressly + states that Thomas addressed Christ. It is absurd then to contend, as + the Socinians and Paul of Heidelberg did, that these words are simply + an exclamation, meaning: O Jehovah! For, besides the fact that Christ + is addressed, the Jews were not in the habit of using any such + exclamation. The second council of Constant., cap. 12, condemned + those who, following the teaching of Theodore of Mopsuestia, said: + <span class="tei tei-q">“Haec verba a Thoma non dicta fuisse de + Christo, sed miraculo resurrectionis perculsum, Thomam laudasse Deum + qui Christum resuscitasset.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Thomas's words, + then, are a confession of faith, as our Lord's words in the next + verse prove, and of faith in Christ's humanity and Divinity.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In confessing + Jesus to be his Lord, Thomas acknowledges Him to be <span class= + "tei tei-q">“the master”</span> who had been crucified; while, in the + remaining words, he clearly confesses Christ's Divinity. And + <span class="tei tei-pb" id="page371">[pg 371]</span><a name="Pg371" + id="Pg371" class="tei tei-anchor"></a> so our Evangelist, ever + mindful of his object in writing this Gospel, records this splendid + testimony to the humanity and Divinity of Jesus Christ, and our + Lord's approval thereof.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">29. Dixit ei Iesus: Quia vidisti me + Thoma, credidisti: beati qui non viderunt et crediderunt.</td> + + <td class="tei tei-cell">29. Jesus saith to him: Because thou + hast seen me, Thomas, thou hast believed: blessed are they that + have not seen, and have believed.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">29. <span class= + "tei tei-hi"><span style="font-weight: 700">Because thou hast seen + Me, Thomas thou hast believed.</span></span> <span class= + "tei tei-q">“Aliud vidit, et aliud credidit. Vidit hominem et + cicatrices, et ex hoc credidit divinitatem resurgentis”</span> (St. + Thomas Aquin).</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">Blessed are they that + have not seen, and have believed.</span></span> Rather: <span class= + "tei tei-q">“Blessed are they that <em class= + "tei tei-emph"><span style="font-style: italic">saw not</span></em> + (ἱδόντες), and believed.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The aorist seems + to point to something that had already taken place during the + preceding week. Some had believed who had merely heard from the + Apostles or the pious women that Jesus was risen, and their faith was + more prompt and praiseworthy than that of Thomas.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">30. Multa quidem et alia signa fecit + Iesus in conspectu discipulorum suorum, quae non sunt scripta + in libro hoc.</td> + + <td class="tei tei-cell">30. Many other signs also did Jesus in + the sight of his disciples, which are not written in this + book.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">30. <span class= + "tei tei-hi"><span style="font-weight: 700">Many other + signs.</span></span> We understand not of the various other miracles + of Christ's mortal and risen life, but of the other <em class= + "tei tei-emph"><span style="font-style: italic">proofs</span></em> + (σημεῖα, literally signs) of His resurrection and Divinity, which he + afforded during His risen life. For, the miracles of His mortal life + were wrought in the sight of all the people; but the <em class= + "tei tei-emph"><span style="font-style: italic">proofs</span></em> of + His resurrection were given only <span class="tei tei-q">“in the + sight of His disciples.”</span> So Mald., Tol., Corn., &c.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">31. Haec autem scripta sunt ut + credatis quia Iesus est Christus Filius Dei: et ut credentes, + vitam habeatis in nomine eius.</td> + + <td class="tei tei-cell">31. But these are written that you may + believe that Jesus is the Christ the Son of God; and that + believing you may have life in his name.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">31. But what is + here written <em class="tei tei-emph"><span style= + "font-style: italic">in evidence of His resurrection</span></em> is + written in order that you may believe that Jesus is the Messias (ὁ + Χριστός), the Son of God; and that believing you may have life, the + life of grace here, and of glory hereafter, through His name; that + is, through faith in Him.</p> + </div><span class="tei tei-pb" id="page372">[pg 372]</span><a name= + "Pg372" id="Pg372" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"> + <a name="toc77" id="toc77"></a> <a name="pdf78" id="pdf78"></a> + + <h1 class="tei tei-head" style= + "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"> + <span style="font-size: 173%">Chapter XXI.</span></h1> + + <div class="block tei tei-quote" style= + "margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">1-14.</span> <span class="tei tei-hi"><span style= + "font-size: 90%; font-weight: 700">Appearance of Jesus to the + disciples at the Sea of Galilee; the miraculous draught of fish, + after which St. John first recognises Jesus, and St. Peter leaps from + the boat into the water to come to Him. The breakfast miraculously + prepared for the disciples by Jesus.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">15-17.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">Peter's + triple confession of his love for his master; he is constituted by + Jesus visible head of the whole Church.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">18-19.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">Jesus + predicts the manner of Peter's death, as St. John + explains.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">20-23.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">He + reproves Peter's curiosity regarding the end in store for St. + John.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">24-25.</span> <span class= + "tei tei-hi"><span style="font-size: 90%; font-weight: 700">The + conclusion.</span></span></p> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The authenticity + of this last chapter of our Gospel has been questioned (see <a href= + "#Intro_V" class="tei tei-ref">Introd. v</a>.), and it has been + contended that the chapter was not written by St. John, but by some + disciple or disciples of his after his death. Even among those who + admit its authenticity, some have held that it was not written at the + same time as the rest of the Gospel, but at a later period, and added + on as an appendix.<a id="noteref_138" name="noteref_138" href= + "#note_138"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">138</span></span></a> Both + those who deny the authenticity of the chapter, and those who hold it + to be an authentic <span class="tei tei-hi"><span style= + "font-style: italic">appendix, written at a later date</span></span>, + argue from the last two verses of chapter xx., which, they say, prove + that St. John intended to conclude at that point. In addition to + this, those who deny the authenticity, 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 + hand.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We may begin by + remarking that no Catholic is free to doubt the <em class= + "tei tei-emph"><span style= + "font-style: italic">inspiration</span></em> of the chapter, so that + whoever wrote it must <span class="tei tei-pb" id="page373">[pg + 373]</span><a name="Pg373" id="Pg373" class="tei tei-anchor"></a> + have been inspired. This follows from the decree of Trent, which + defined the <em class="tei tei-emph"><span style= + "font-style: italic">entire books</span></em> of the Vulgate with all + their <em class="tei tei-emph"><span style= + "font-style: italic">parts</span></em> (and this is certainly a part, + not merely a <span class="tei tei-q">“particula”</span> of this + Gospel) to be canonical Scripture. See above on iv. <a href="#IV_3" + class="tei tei-ref">3</a>, <a href="#IV_4" class= + "tei tei-ref">4</a>.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Hence, the only + questions remaining are: (<span class="tei tei-hi"><span style= + "font-style: italic">a</span></span>) whether St. John or <em class= + "tei tei-emph"><span style="font-style: italic">some other inspired + writer</span></em> wrote the chapter; and (<span class= + "tei tei-hi"><span style="font-style: italic">b</span></span>) in + case St. John wrote it, whether he wrote it at the same time as the + rest of the Gospel, or later, and as an appendix.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">With Catholic + commentators generally, we hold that the chapter was written by St. + John and at the same time as the rest of the Gospel. For, since it is + read in all the MSS., and quoted by all the fathers, the natural + inference is that it stood in the Gospel from the beginning. Against + this unanimous testimony of tradition, the arguments for any other + view have no weight. For, as to the argument drawn from the last two + verses of chapter xx., we have already, with Mald., Tol., and + Cornely, given the most probable explanation of those verses, from + which it appears that they were not intended as a conclusion of the + whole Gospel, but only of that portion of it which deals with the + proofs of His Divinity afforded by Christ to the Apostles during His + risen life.<a id="noteref_139" name="noteref_139" href= + "#note_139"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">139</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">As to the argument + from the difference of style, we confidently deny that any such + difference exists. Kuinoel, no mean judge on such a point, and + certainly not a prejudiced witness, says: <span class= + "tei tei-q">“Omnino probari nequit, scribendi genus, in hoc capite, + si clausulam<a id="noteref_140" name="noteref_140" href= + "#note_140"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">140</span></span></a> ejus + exceperis, diversum esse a scribendi genere, quod in reliquo + Evangelio deprehenditur.”</span></p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">1. Postea manifestavit se iterum Iesus + discipulis ad mare Tiberiadis. Manifestavit autem sic:</td> + + <td class="tei tei-cell">1. After this Jesus shewed himself + again to the disciples at the sea of Tiberias. And he shewed + <span class="tei tei-hi"><span style= + "font-style: italic">himself</span></span> after this + manner.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">1. <span class= + "tei tei-hi"><span style="font-weight: 700">After this.</span></span> + How many days after Low Sunday (xx. 26) the events now to be recorded + occurred, we cannot determine. In the meantime, at all events, the + disciples had left Jerusalem and gone to Galilee (Mat. xxviii. 16), + in obedience to the express desire of their Divine Master (Mat. + xxviii. 7; Mark xvi. 7).</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">The sea of + Tiberias.</span></span> See above on <a href="#VI_1" class= + "tei tei-ref">vi. i</a>.</p><span class="tei tei-pb" id="page374">[pg + 374]</span><a name="Pg374" id="Pg374" class="tei tei-anchor"></a> + <a name="XXI_2" id="XXI_2" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">2. Erant simul Simon Petrus, et + Thomas, qui dicitur Didymus, et Nathanael, qui erat a Cana + Galilaeae, et filii Zebedaei, et alii ex discipulis eius + duo.</td> + + <td class="tei tei-cell">2. There were together Simon Peter, + and Thomas who is called Didymus, and Nathanael who was of Cana + in Galilee, and the sons of Zebedee, and two others of his + disciples.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">2. <span class= + "tei tei-hi"><span style="font-weight: 700">Nathanael</span></span> + is most probably the same with Bartholomew, the Apostle. See above on + <a href="#I_45" class="tei tei-ref">i. 45</a>.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">And two others of his + disciples.</span></span> Who they were we cannot tell. Had + <span class="tei tei-q">“the sons of Zebedee”</span> not been already + named, it would be quite in the style of our Evangelist to refer to + his brother James and himself in this way.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">3. Dicit eis Simon Petrus: Vado + piscari, Dicunt ei: Venimus et nos tecum. Et exierunt, et + ascenderunt in navim: et illa nocte nihil prendiderunt.</td> + + <td class="tei tei-cell">3. Simon Peter saith to them: I go a + fishing. They say to him: We also come with thee. And they went + forth and entered into the ship, and that night they caught + nothing.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">3. As they had not + yet begun to preach the Gospel, and thus to have a right to support + from the faithful, they had to provide themselves with the + necessaries of life, and so they <span class="tei tei-q">“go a + fishing.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">And they went + forth</span></span> from the house where they were, <span class= + "tei tei-hi"><span style="font-weight: 700">and entered into the + ship</span></span> (τὸ πλοῖον), which was there, lent or hired for + their use; <span class="tei tei-hi"><span style= + "font-weight: 700">and that night they caught nothing</span></span>, + God having so arranged, no doubt, in order to make the miracle of the + following morning more remarkable.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">4. Mane autem facto stetit Iesus in + littore: non tamen cognoverunt discipuli quia Iesus est.</td> + + <td class="tei tei-cell">4. But when the morning was come, + Jesus stood on the shore: yet the disciples knew not that it + was Jesus.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">4. <span class= + "tei tei-hi"><span style="font-weight: 700">But when the morning was + come.</span></span> The better supported Greek reading (γινομένης not + γενομένης) gives the meaning: <span class="tei tei-q">“When the + morning was breaking.”</span> But even if this be the correct + reading, and the morning was only breaking, still this fact by itself + may not be the whole reason why the disciples failed to recognise + Jesus. Even when they had come close to him (verse 12), they knew it + was He, rather because of what had happened than from the testimony + <span class="tei tei-pb" id="page375">[pg 375]</span><a name="Pg375" + id="Pg375" class="tei tei-anchor"></a> of their eyes. Comp. Luke + xxiv. 16.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">5. Dixit ergo eis Iesus: Pueri numquid + pulmentarium habetis? Responderunt ei: Non.</td> + + <td class="tei tei-cell">5. Jesus therefore said to them: + Children, have you any meat? They answered him: No.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">5. Jesus called to + them from the shore: <span class="tei tei-q">“Have you any + meat?”</span> The Revised Version renders: <span class= + "tei tei-q">“Have you aught to eat?”</span> The Hellenistic Greek + word (προσφάγιον), which is here used, meant primarily something that + was eaten as relish with other food, but it came to mean food + generally, and so the meaning here probably is: <span class= + "tei tei-q">“have you anything to eat?”</span> See Lidd. and Scott, + <span class="tei tei-hi"><span style="font-style: italic">sub + voce</span></span>.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">6. Dicit eis: mittite in dexteram + navigii rete: et invenietis. Miserunt ergo: et iam non valebant + illud trahere prae multitudine piscium.</td> + + <td class="tei tei-cell">6. He saith to them: Cast the net on + the right side of the ship; and you shall find. They cast + therefore: and now they were not able to draw it for the + multitude of fishes.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">6. <span class= + "tei tei-hi"><span style="font-weight: 700">On the right side of the + ship.</span></span> Jesus directed them to the particular spot (which + John, who was present, is careful to record), in order that they + might not look upon the draught as a mere accident. Why they so + readily obeyed one unknown to them, we cannot say with certainty. + Perhaps the minds of some of them reverted to another occasion, in + many respects similar to this (Luke v. 4-10), when, after a night of + fruitless toil, their Master, then with them in His mortal flesh, + blessed their labours with a miraculous draught of fish in the + morning. And though they did not now <em class= + "tei tei-emph"><span style="font-style: italic">know</span></em> it + was He that spoke to them, yet we cannot help thinking, especially + when we remember how they were now come to Galilee in expectation of + His appearance to them, that some of them must have <em class= + "tei tei-emph"><span style="font-style: italic">suspected</span></em> + that perhaps it was He who now called to them from the shore.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">To draw it</span></span>, + <span class="tei tei-hi"><span style= + "font-style: italic">i.e.</span></span>, into the boat. In verse 11 + we are told that they <span class="tei tei-q">“drew”</span> it to + land. It will be noticed that a different word is used in verse 8 of + dragging the net after the boat.</p><a name="XXI_7" id="XXI_7" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">7. Dixit ergo discipulus ille quem + diligebat Iesus, Petro: Dominus est. Simon Petrus cum audisset + quia Dominus est, tunica succinxit se (erat enim nudus) et + misit se in mare.</td> + + <td class="tei tei-cell">7. That disciple therefore whom Jesus + loved, said to Peter: It is the Lord. Simon Peter, when he + heard that it was the Lord, girt his coat about him (for he was + naked) and cast himself into the sea.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">7. The beloved + disciple infers from the miraculous draught that it is the Lord who + stands upon the shore. <span class="tei tei-pb" id="page376">[pg + 376]</span><a name="Pg376" id="Pg376" class="tei tei-anchor"></a> + <span class="tei tei-hi"><span style="font-weight: 700">Simon + Peter</span></span> (add <span class="tei tei-q">“therefore,”</span> + οὖν) <span class="tei tei-hi"><span style="font-weight: 700">when he + heard that it was the Lord, girt his coat about him (for he was + naked)</span></span>. The virgin disciple was the first to recognise + his master, but Peter as usual was the leader in action. The + <span class="tei tei-q">“coat”</span> was some garment usually + <em class="tei tei-emph"><span style="font-style: italic">worn over + another</span></em> (ἐπενδύτην), perhaps an outer and looser tunic, + which Peter had laid aside while fishing. As he was about to swim to + his Master, and foresaw that his garments should necessarily be wet, + he probably thought it decorous to have some other garment on him + besides the tight-fitting inner tunic. We suppose therefore that he + was already clothed in the inner tunic. He girded himself in order + that the garment might not impede him when swimming. The Greek word, + which, in our Version, is rendered <span class= + "tei tei-q">“naked,”</span> is used not only of those who are + entirely naked, but also of those who are sparingly clad. See Matt. + xxv. 36; Acts xix. 16; 1 Kings xix. 24.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">8. Alii autem discipuli navigio + venerunt (non enim longe erant a terra, sed quasi cubitis + ducentis), trahentes rete piscium.</td> + + <td class="tei tei-cell">8. But the other disciples came in the + ship (for they were not far from the land, but as it were two + hundred cubits) dragging the net with fishes.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">8. <span class= + "tei tei-hi"><span style="font-weight: 700">In the + ship.</span></span> Rather: <span class="tei tei-q">“in the + boat”</span> (τῷ πλοιαρίω). It may be that the reference is to a + small boat that was attached to the larger vessel (τὸ πλοῖον) + mentioned in verse 3. As the cubit was eighteen inches, the distance + of the boat from the shore was 100 yards.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">9. Ut ergo descenderunt in terram, + viderunt prunas positas, et piscem superpositum, et panem.</td> + + <td class="tei tei-cell">9. As soon then as they came to land, + they saw hot coals lying, and a fish laid thereon, and + bread.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">9. <span class= + "tei tei-hi"><span style="font-weight: 700">They saw hot coals + lying.</span></span> In the circumstances, the natural view is that + the fire, as well as the fish and bread, was provided miraculously. + 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 + followers.</p><span class="tei tei-pb" id="page377">[pg + 377]</span><a name="Pg377" id="Pg377" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">10. Dicit eis Iesus: Afferte de + piscibus, quos prendidistis nunc.</td> + + <td class="tei tei-cell">10. Jesus saith to them: Bring hither + of the fishes which you have now caught.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">10. There are + various views as to why He said this. Some say because He wished them + to cook some of the fish, as what was on the fire was not enough for + all. But, especially on account of the next verse, we believe + Christ's object was to give the disciples an occasion of seeing at + once the size and number of the fishes, that so they might be the + more impressed with the greatness of the miracle.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">11. Ascendit Simon Petrus, et traxit + rete in terrain, plenum magnis piscibus centum quinquaginta + tribus. Et cum tanti essent, non est scissum rete.</td> + + <td class="tei tei-cell">11. Simon Peter went up, and drew the + net to land, full of great fishes, one hundred fifty-three. And + although there were so many, the net was not broken.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">11. <span class= + "tei tei-hi"><span style="font-weight: 700">Simon Peter went + up.</span></span> Peter went <em class="tei tei-emph"><span style= + "font-style: italic">aboard</span></em>, and drew the net to land. + The fact that the net was not broken is evidently mentioned as + something extraordinary. If this great draught was intended, as + doubtless it was (see Matthew iv. 19; Luke v. 10: <span class= + "tei tei-q">“From henceforth thou shalt catch men”</span>), to + symbolize the success which was to attend the labours of the Apostles + in drawing men into the Church, we may note how fitting it was that + Peter led the way in going to fish (verse 3), and landed the net, and + brought the fish to his Master on this occasion. For it was he who + first preached to the Jews on the day of Pentecost, converting about + three thousand (Acts ii. 14-41), and he, too, who opened the Church + to the Gentiles (Acts x. 1-48).</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">12. Dicit eis Iesus: Venite, prendete. + Et nemo audebat discumbentium interrogare eum: Tu quis es? + scientes quia Dominus est.</td> + + <td class="tei tei-cell">12. Jesus saith to them: Come, and + dine. And none of them who were at meat, durst ask him: Who art + thou? knowing that it was the Lord.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">12. <span class= + "tei tei-hi"><span style="font-weight: 700">Come, and + dine</span></span> (ἀριστήσατε). The <em class= + "tei tei-emph"><span style="font-style: italic">primary</span></em> + meaning of the Greek word used, has reference to breakfast, and since + it was early morning (verse 4), that is the meaning here.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">And none of them that + were at meat durst ask him.</span></span> The best supported Greek + reading has: <span class="tei tei-q">“And none <em class= + "tei tei-emph"><span style="font-style: italic">of the + disciples</span></em> durst ask him.”</span> 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 disciples; <span class= + "tei tei-pb" id="page378">[pg 378]</span><a name="Pg378" id="Pg378" + class="tei tei-anchor"></a> yet that because of the miracles they + were convinced that it was He. Some, as Kuinoel, think that ἐτόλμα + (durst) is redundant.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">13. Et venit Iesus, et accipit panem, + et dat eis, et piscem similiter.</td> + + <td class="tei tei-cell">13. And Jesus cometh and taketh bread, + and giveth them, and fish in like manner.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">13. Their risen + Master is not merely their host, but He condescends also to be their + servant. Whether He Himself ate with them, as on another occasion + (Luke xxiv. 43), we are not told.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">And taketh + bread</span></span> (τὸν ἄρτον). The article points back to the bread + mentioned in verse 9, which Christ Himself had provided. So, too, in + the case of the fish (τὸ ὀψάριον).</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">14. Hoc iam tertio manifestatus est + Iesus discipulis suis, cum resurrexisset a mortuis.</td> + + <td class="tei tei-cell">14. This is now the third time that + Jesus was manifested to his disciples, after he was risen from + the dead.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">14. <span class= + "tei tei-hi"><span style="font-weight: 700">This is now the third + time</span></span>, &c. It was not His third appearance + absolutely, for our Evangelist himself has already recorded three + before this: that to Magdalen (xx. 14-18), that to the ten Apostles + on Easter Sunday (xx. 19-23), and that to the eleven on Low Sunday + (xx. 26). The meaning, then, appears to be, that this was the third + appearance to any <em class="tei tei-emph"><span style= + "font-style: italic">considerable number</span></em> of the + disciples.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Some, as Patrizzi, + suppose this appearance at the sea of Galilee to have been absolutely + the seventh, after the resurrection, mentioned in the Gospels. Others + make it the eighth, and suppose the one upon the mountain of Galilee + (Matt. xxviii. 16) to have been the seventh. We rather incline to the + view that it was the seventh; and, perhaps, at this seventh + appearance Jesus named to the Apostles the mountain on which His + eighth appearance would take place (Matt. xxviii. 16). For the other + appearances of the Lord during the forty days of His risen life, see + Mark xvi. 14-20; Acts i. 4-9; 1 Cor. xv. 5-7.</p><a name="XXI_15" id= + "XXI_15" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">15. Cum ergo prandissent, dicit Simoni + Petro Iesus: Simon Ioannis, diligis me plus his? Dicit ei: + Etiam Domine, tu scis quia amote. Dicit ei: Pasce agnos + meos.</td> + + <td class="tei tei-cell">15. When therefore they had dined, + Jesus saith to Simon Peter: Simon <span class= + "tei tei-hi"><span style="font-style: italic">son</span></span> + of John, lovest thou me more than these? He saith to him: Yea, + Lord, thou knowest that I love thee. He saith to him: Feed my + lambs.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">15. <span class= + "tei tei-hi"><span style="font-weight: 700">When, + therefore.</span></span> When they had breakfasted, and were, + therefore, free from distractions, so that they could attend to what + was said, Jesus addressed Peter.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">Simon, son of + John</span></span> (see above on <a href="#I_42" class= + "tei tei-ref">i. 42</a>). It was certainly not without a reason that + Jesus here addressed Peter by his former name of Simon. <span class= + "tei tei-pb" id="page379">[pg 379]</span><a name="Pg379" id="Pg379" + class="tei tei-anchor"></a> Though the Apostle's name had been + already changed into Peter (Mark iii. 10), still he had not yet begun + to be what that new name indicated, the <em class= + "tei tei-emph"><span style="font-style: italic">rock</span></em> or + foundation of the Church, its Pope and supreme head on earth. Our + Lord was now about to confer that dignity upon him, and the mention + of his former name, now that he was accustomed to the name of Peter, + was calculated to remind him of the change of name, and still more of + the <em class="tei tei-emph"><span style= + "font-style: italic">promised</span></em> authority and pre-eminence + (Matt. xvi. 17, 19), which that change implied.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">More than + these.</span></span> It is supremely ridiculous to suppose, as some + Protestants have done, that Christ merely meant to ask, if Peter + loved Him more than he loved <em class="tei tei-emph"><span style= + "font-style: italic">these fish</span></em>. Surely that would be but + a poor proof of his love for his Master! It is equally improbable, + though not quite so absurd, to suppose that Christ meant: Lovest thou + Me more than thou lovest these companions of thine? For Peter knew + and believed Jesus to be God (Matt. xvi. 16), had declared before now + his readiness to die with Him (Luke xxii. 33), 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 Him. + Surely, then, it is wholly improbable that Christ merely meant to ask + if Peter loved Him more than he loved his fellow-Apostles.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The meaning, then, + plainly is: lovest thou Me more than these love Me? Peter replies, + humbly avoiding any comparison between his own love and that of his + companions, and appealing to Jesus, whom he knew to be the Searcher + of Hearts, in confirmation of the love that he avows: <span class= + "tei tei-hi"><span style="font-weight: 700">Yea, Lord, thou knowest + that I love thee</span></span>. It is worthy of note that the word + which Peter uses to express his love, is not that which Christ had + just used in His question. Christ had asked: Lovest thou (ἀγαπᾷς) Me? + Peter replies: Yea, Lord, Thou knowest that I love (φιλῶ) Thee. Many + commentators think the distinction is not to be pressed, but we + cannot believe that Peter changed the word without a reason, + especially as he does so again in his second reply (verse 16), and + Christ, in His third question, adopts the word that Peter insists + upon using. Whatever the distinction be, it is lost in our English + version; but the reader will see that an effort is made to preserve + it in the <span class="tei tei-pb" id="page380">[pg + 380]</span><a name="Pg380" id="Pg380" class="tei tei-anchor"></a> + Vulgate, which in each case renders ἀγαπάω, by <span class= + "tei tei-q">“diligo,”</span> and φιλέω by <span class= + "tei tei-q">“amo.”</span> We think that Trench properly appreciates + the difference between the two words. <span class="tei tei-q">“On + occasion,”</span> he says, <span class="tei tei-q">“of that threefold + Lovest thou Me,”</span> which the risen Lord addresses to Peter, He + asks him first, ἀγαπᾷ με. At that moment, when all the pulses in the + heart of the now penitent Apostle are beating with an earnest + affection towards his Lord, this word on that Lord's lips sounds too + cold; not sufficiently expressing the warmth of his personal + affection toward Him. Besides the question itself, which grieves and + hurts Peter (verse 17), there is an additional pang in the form which + the question takes, sounding as though it were intended to put him at + a comparative distance from his Lord, and to keep him there; or at + least as not permitting him to approach so near to Him as he fain + would. He, therefore, in his answer substitutes for it the word of a + more <em class="tei tei-emph"><span style= + "font-style: italic">personal</span></em> love, φιλῶ σε (verse 15). + When Christ repeats the question in the same words as at the first, + Peter in his reply again substitutes his φιλῶ for the ἀγαπᾷς of his + Lord (verse 16). And now at length he has conquered; for when for the + third time his Master puts the question to him, He does it with the + word which Peter feels will alone express all that is in his heart, + and instead of the twice-repeated ἀγαπαᾷς, His word is φιλεῖς, now + (verse 17). (Trench, <span class="tei tei-hi"><span style= + "font-style: italic">Syn. of the New Testament</span></span>, pp. 48, + 49).<a id="noteref_141" name="noteref_141" href= + "#note_141"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">141</span></span></a></p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">16. Dicit ei iterum: Simon Ioannis, + diligis me? Ait illi: Etiam, Domine, tu scis quia amo te. Dicit + ei: Pasce agnos meos.</td> + + <td class="tei tei-cell">16. He saith to him again: Simon + <span class="tei tei-hi"><span style= + "font-style: italic">son</span></span> of John, lovest thou me? + He saith to him: Yea Lord, thou knowest that I love thee. He + saith to him: Feed my lambs.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">16. In the second + question our Lord drops the comparison between Peter's love and that + of the other Apostles, and, according to the Greek text, uses + different words in giving Peter his commission. Before, it was: + <em class="tei tei-emph"><span style= + "font-style: italic">Feed</span></em> My <em class= + "tei tei-emph"><span style="font-style: italic">lambs</span></em> + (Βόσκε τὰ ἀρνία μου): now it is: <em class= + "tei tei-emph"><span style="font-style: italic">Tend</span></em> (or + rule) My <em class="tei tei-emph"><span style= + "font-style: italic">sheep</span></em> (ποίμανε τὰ πρόβατά μου). + Among Uncial MSS., B and C read προβάτια (little sheep) here. But A, + D, X, and nearly <span class="tei tei-pb" id="page381">[pg + 381]</span><a name="Pg381" id="Pg381" class="tei tei-anchor"></a> all + others read πρόβατά; and while the Vulg. (agnos) favours the former, + the Vetus Itala (oves) supports the latter. It is difficult, then, to + decide between the two readings.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Whether Christ + intended to signify one portion of His Church by the lambs, the + remaining portion by the sheep, or merely used two different terms to + indicate, in each case, <em class="tei tei-emph"><span style= + "font-style: italic">the whole flock</span></em>, matters little as + to the sense of the passage; for in either case the whole flock of + Christ is committed to Peter's care.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">17. Dicit ei tertio: Simon Ioannis, + amas me? Contristatus est Petrus, quia dixit ei tertio, Amas + me? et dixit ei: Domine, tu omnia nosti: tu scis quia amo te. + Dixit ei: Pasce oves meas.</td> + + <td class="tei tei-cell">17. He said to him the third time: + Simon son of John, lovest thou me? Peter was grieved, because + he had said to him the third time, Lovest thou me? And he said + to him: Lord, thou knowest all things: thou knowest that I love + thee. He said to him: Feed my sheep.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">17. Again, a third + time, Jesus puts the question, but now changing His word to the + stronger word of Peter's choice. This threefold repetition of the + question, provoking the threefold confession of Peter's love, was + probably intended, not only to make amends for Peter's threefold + denial, but also to indicate the solemn importance of the trust that + was now committed to him. Peter was grieved at the repetition of the + question, because it seemed as if his Lord suspected the sincerity of + his love, or, perhaps, he feared that the repeated questioning + foreboded another fall.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">He said to him: Feed my + sheep.</span></span> Here, too, as in the preceding verse it is + doubtful whether <span class="tei tei-q">“little sheep”</span> or + <span class="tei tei-q">“sheep”</span> is the true reading. In favour + of the former we have here not only B and C but also A. On the other + hand, the Vulgate in this verse (oves) supports the latter. The + diminutive, as a term of endearment, would not be out of place in + this verse or the preceding.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Vatican + Council has interpreted this passage, verses 15-17, of the bestowal + of the primacy on Peter—a primacy not merely of honour, but also of + jurisdiction—so that no Catholic is free to interpret the passage in + any sense other than this. <span class="tei tei-q">“Docemus itaque et + declaramus, Juxta Evangelii testimonia primatum <em class= + "tei tei-emph"><span style= + "font-style: italic">jurisdictionis</span></em> in <em class= + "tei tei-emph"><span style="font-style: italic">universam</span></em> + Dei Ecclesiam <em class="tei tei-emph"><span style= + "font-style: italic">immediate</span></em> et directe beato Petro + Apostolo promissum atque collatum a Christo Domino fuisse.... Atque + uni <span class="tei tei-pb" id="page382">[pg 382]</span><a name= + "Pg382" id="Pg382" class="tei tei-anchor"></a> Simoni Petro contulit + Jesus post suam resurrectionem summi pastoris et rectoris + jurisdictionem in totum suum ovile, dicendo: Pasce agnos meos: Pasce + oves meas”</span> (<span class="tei tei-hi"><span style= + "font-style: italic">Decr. Vat.</span></span>, cap. 1, <span class= + "tei tei-hi"><span style="font-style: italic">De Apost. Prim. + Instit.</span></span>) And, indeed, the passage cannot reasonably be + interpreted in any other sense. For Peter alone is addressed, and his + love for his master singled out for comparison with that of his + companions, to show that to him individually, and not to them with + him, the commission here given was entrusted.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">What that + commission was the Vatican Council tells us in the passage already + quoted, and the words of Christ prove. Peter was appointed to feed + the <em class="tei tei-emph"><span style="font-style: italic">whole + flock</span></em> of Christ, to rule it as a shepherd rules his + sheep. Now, the shepherd not merely feeds his sheep, but he directs + and controls them, tends them, guards them from harm (see above on + <a href="#X_1" class="tei tei-ref">x. 1</a>), and in various other + ways promotes their good. <span class="tei tei-q">“Wherefore the + primacy conferred upon Peter in this metaphor is an <em class= + "tei tei-emph"><span style= + "font-style: italic">ordinary</span></em><a id="noteref_142" name= + "noteref_142" href="#note_142"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">142</span></span></a>, + <em class="tei tei-emph"><span style= + "font-style: italic">immediate</span></em><a id="noteref_143" name= + "noteref_143" href="#note_143"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">143</span></span></a>, + <em class="tei tei-emph"><span style= + "font-style: italic">universal</span></em>, <em class= + "tei tei-emph"><span style="font-style: italic">supreme</span></em>, + power to <em class="tei tei-emph"><span style= + "font-style: italic">teach</span></em> men the doctrine of Christ, to + furnish them with the <em class="tei tei-emph"><span style= + "font-style: italic">pastures</span></em> of salvation, through the + Sacraments, evangelical counsels, &c.; to <em class= + "tei tei-emph"><span style="font-style: italic">make laws</span></em> + by which the sheep may be directed to the eternal pastures; to + <em class="tei tei-emph"><span style="font-style: italic">appoint + subordinate pastors</span></em>; to <em class= + "tei tei-emph"><span style="font-style: italic">secure that the laws + be observed</span></em>; to <em class="tei tei-emph"><span style= + "font-style: italic">punish</span></em> disobedient sheep, and to + <em class="tei tei-emph"><span style="font-style: italic">bring back + erring sheep</span></em> to the fold. It is, therefore, the fullest + power of <em class="tei tei-emph"><span style= + "font-style: italic">Episcopal jurisdiction</span></em>. Wherefore + St. Peter himself (1 Peter ii. 25) calls Christ <span class= + "tei tei-q">‘the <em class="tei tei-emph"><span style= + "font-style: italic">shepherd</span></em> and bishop of + souls’</span> ”</span> (Corl.).</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This wonderful + power, then, which as visible head of the Church, and in behalf of + its invisible Head Jesus Christ, Peter was to exercise through + himself and his successors over all the flock of Christ, whether + bishops, priests, or people, was given to him on the shore of the sea + of Galilee, on the present occasion.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">18. Amen, amen dico tibi: cum esses + iunior, cingebas te, et ambulabas ubi volebas: cum autem + senueris, extendes manus tuas, et alius te cinget, et ducet quo + tu non vis.</td> + + <td class="tei tei-cell">18. Amen, amen, I say to thee: when + thou wast younger, thou didst gird thyself, and didst walk + where thou wouldst. But when thou shalt be old, thou shalt + stretch forth thy hands, and another shall gird thee, and lead + thee whither thou wouldst not.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">18. We are told by + St. John in the following verse that, in the words recorded in this, + Christ signified by <em class="tei tei-emph"><span style= + "font-style: italic">what kind</span></em> (ποὶῳ) of death Peter + should glorify God. Why the Lord chose this particular time, + immediately after he had appointed Peter supreme head of the Church, + to foretell for <span class="tei tei-pb" id="page383">[pg + 383]</span><a name="Pg383" id="Pg383" class="tei tei-anchor"></a> the + Apostle a martyr's death by crucifixion, we cannot say with + certainty. Probably it was to console Peter, now grieved by the + thrice-repeated question, and to assure him that, though he had + denied his Lord and had just now been closely questioned as to his + love, yet his final perseverance was secure.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">When thou wast + younger</span></span>, opposed here to: <span class="tei tei-q">“When + thou shalt be old,”</span> probably includes Peter's life up to the + time to which the prediction refers. It is as if Christ had said: + Whilst thou <em class="tei tei-emph"><span style= + "font-style: italic">art</span></em> young; for as Kuinoel on this + verse says: <span class="tei tei-q">“Praeterita de re praesente in + oraculis adhibentur.”</span> At all events, Peter was still young in + the sense of the word here, for we know from verse 7 that on this + very morning he had girded himself. <span class= + "tei tei-hi"><span style="font-weight: 700">Thou didst gird + thyself</span></span>, &c. The meaning is: Throughout your life, + as on this morning before you swam to Me, you gird yourself when you + will to do what you will, and go where you will; but the day shall + come when your hands shall no longer be free to gird yourself, but + you shall stretch them forth to have them bound to the transverse + beam of a cross,<a id="noteref_144" name="noteref_144" href= + "#note_144"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">144</span></span></a> and + another shall gird you (with a cloth round your loins), and shall + lead you away to death—to death, from which human nature <em class= + "tei tei-emph"><span style="font-style: italic">naturally</span></em> + recoils.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">19. Hoc autem dixit, significans qua + morte clarificaturus esset Deum. Et cum hoc dixisset, dicit ei: + Sequere me.</td> + + <td class="tei tei-cell">19. And this he said, signifying by + what death he should glorify God. And when he had said this, he + saith to him: Follow me.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">19. <span class= + "tei tei-hi"><span style="font-weight: 700">And this he said, + signifying by what death he should glorify God.</span></span> When + St. John wrote this, St. Peter's death had thrown light on Christ's + words, if, indeed, our Evangelist did not understand their meaning at + the time they were spoken. That Peter understood it, we may rest + assured. According to tradition, Peter, at his own request, was + crucified with his head downwards, declining, in his humility, to be + crucified like his Lord.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">Follow me.</span></span> + Most of the fathers take these words to <span class="tei tei-pb" id= + "page384">[pg 384]</span><a name="Pg384" id="Pg384" class= + "tei tei-anchor"></a> mean, not so much that Peter was now to walk + after Jesus, as that he was to follow Him through the death of the + cross to the glory of the Father. Compare xiii. <a href="#XIII_36" + class="tei tei-ref">36</a>, <a href="#XIII_37" class= + "tei tei-ref">37</a>.</p><a name="XXI_20" id="XXI_20" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">20. Conversus Petrus vidit illum + discipulum, quem diligebat Iesus, sequentem, qui et recubuit in + coena super pectus eius, et dixit: Domine quis est qui tradet + te?</td> + + <td class="tei tei-cell">20. Peter turning about, saw that + disciple whom Jesus loved following, who also leaned on his + breast at supper, and said: Lord, who is he that shall betray + thee?</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">20. <span class= + "tei tei-hi"><span style="font-weight: 700">Peter turning about, saw + that disciple whom Jesus loved following.</span></span> From these + words it would appear that Christ had begun to move away and Peter to + follow, as if to symbolize the higher sense in which Peter was one + day to tread in His footsteps.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">Who also + leaned.</span></span> Rather, <span class="tei tei-q">“who also + leaned back”</span> (ἀνέπεσεν). The reference is to the incident + recorded in <a href="#XIII_25" class="tei tei-ref">xiii. 25</a>, not + to the position John occupied at table.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">21. Hunc ergo cum vidisset Petrus, + dixit Iesu: Domine hic autem quid?</td> + + <td class="tei tei-cell">21. Him therefore when Peter had seen, + he saith to Jesus: Lord, and what <span class= + "tei tei-hi"><span style= + "font-style: italic">shall</span></span> this man <span class= + "tei tei-hi"><span style= + "font-style: italic">do</span></span>?</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">21. Peter, having + learned what his own end was to be, was now anxious to know the end + that awaited our Evangelist, who was so dear to Jesus and to himself. + He therefore asked: <span class="tei tei-q">“And what shall this man + do?”</span> or rather as the Greek has it; <span class= + "tei tei-q">“And this man, what?”</span> that is to say, what end + awaits him?</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">22. Dicit ei Iesus: Sic eum volo + manere donec veniam, quid ad te? tu me sequere.</td> + + <td class="tei tei-cell">22. Jesus saith to him: So I will have + him to remain till I come, what is it to thee? follow thou + me.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">22. <span class= + "tei tei-hi"><span style="font-weight: 700">So I will</span></span>, + &c. <span class="tei tei-q">“So”</span> translates the Vulgate + <span class="tei tei-q">“sic,”</span> which is a misprint for + <span class="tei tei-foreign"><span style= + "font-style: italic">si</span></span> (ἐαν). Hence the true reading + is: If I will have him to remain till I come, what is it to thee? + Follow <em class="tei tei-emph"><span style= + "font-style: italic">thou</span></em> Me. Our Lord here reproves + Peter's curiosity and bids him see to himself, nor wish to know more + than his Master was pleased to communicate.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-weight: 700">Follow thou + me.</span></span> <span class="tei tei-q">“Thou”</span> is emphatic. + Peter's question regarding the end that awaited John; and our Lord's + reply, contrasting as it does the two Apostles (<span class= + "tei tei-q">“If I will have <em class="tei tei-emph"><span style= + "font-style: italic">him</span></em>”</span> ... Follow <em class= + "tei tei-emph"><span style="font-style: italic">thou</span></em>), + justifies us in taking the words <span class="tei tei-q">“Follow thou + me”</span> in reference to Peter's death by + crucifixion.</p><span class="tei tei-pb" id="page385">[pg + 385]</span><a name="Pg385" id="Pg385" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">23. Exiit ergo sermo iste inter + fratres quia discipulus ille non moritur. Et non dixit ei + Iesus: Non moritur: sed: Sic eum volo manere donec veniam, quid + ad te?</td> + + <td class="tei tei-cell">23. This saying therefore went abroad + among the brethren, that that disciple should not die. And + Jesus did not say to him: He should not die; but, So I will + have him to remain till I come, what is it to thee?</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">23. Our Evangelist + tells us here what was <em class="tei tei-emph"><span style= + "font-style: italic">not</span></em> the meaning of the Lord's words; + what their meaning was, he does not say. He merely wished to show + that the words afforded no ground for the belief which prevailed + among the faithful, and which his own very advanced age at the time + when this Gospel was written tended to confirm, that he was not to + die at all, or at least not until the day of judgment. Those who deny + the authenticity of this last chapter appeal triumphantly to this + verse. It was written, they say, after St. John died, when it become + necessary to explain away the meaning that had been put upon our + Lord's words. But, from what we have said already, the reader will + have seen that there is not the slightest reason why this verse may + not have been written by St. John himself.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">There is a + difference of opinion as to what our Lord meant by the words: + <span class="tei tei-q">“If I will have him to remain till I come, + what is it to thee?”</span> Some have taken the meaning to be: If I + will have him to remain till I come for him in a <em class= + "tei tei-emph"><span style="font-style: italic">natural</span></em> + death, what is it to thee? But this is not probable; Christ comes for + the martyr just as much as for him who dies a natural death.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Others thus: If I + will have him to remain till My coming at the destruction of + Jerusalem, what is it to thee?</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But it is most + likely that Christ's coming when spoken of absolutely, as here, + refers to His coming at the day of judgment. Hence the most probable + view seems to be: <em class="tei tei-emph"><span style= + "font-style: italic">If I were</span></em> to will him to remain + living even till the day of judgment, what were that to thee? Thus + our Lord makes a purely hypothetical case, and conveys no information + to Peter, thereby reproving still more his curiosity.</p><a name= + "XXI_24" id="XXI_24" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">24. Hic est discipulus ille qui + testimonium perhibet de his, et scripsit haec: et scimus quia + verum est testimonium eius.</td> + + <td class="tei tei-cell">24. This is that disciple who giveth + testimony of these things, and hath written these things: and + we know that his testimony is true.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">25. Sunt autem et alia multa quae + fecit Iesus: quae si scribantur per singula, nec ipsum arbitror + mundum capere posse eos, qui scribendi sunt, libros.</td> + + <td class="tei tei-cell">25. But there are also many other + things which Jesus did: which if they were written every one, + the world itself, I think, would not be able to contain the + books that should be written.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">24, 25. The + authenticity of these verses has been questioned more than that of + the rest of the chapter, both because it is not in St. John's manner + to speak of himself in the <span class="tei tei-pb" id="page386">[pg + 386]</span><a name="Pg386" id="Pg386" class="tei tei-anchor"></a> + plural number (as here in verse 24: <span class= + "tei tei-q">“<em class="tei tei-emph"><span style= + "font-style: italic">we</span></em> know”</span>), and because of the + hyperbole in verse 25. For these reasons, some Catholic writers have + denied their authenticity, though no Catholic, as far as we are + aware, has denied their <em class="tei tei-emph"><span style= + "font-style: italic">inspiration</span></em>. Those Catholics who + deny their authenticity, hold that they were probably written by the + bishops of Asia Minor, at whose request St. John wrote the Gospel. + See <a href="#Intro_III" class="tei tei-ref">Introd. iii.</a>, note. + This view is not without some probability. Still, we prefer the + common opinion of Catholic commentators, that the verses were written + by St. John himself; for without them the conclusion of the Gospel + would be extremely abrupt.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">As to the reasons + for the opposite view, though we admit that St. John does not usually + employ the first person plural, 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 contemporaries. Besides, he + does use the same form of expression in i. 14: <span class= + "tei tei-q">“And we saw his glory.”</span> See also 1 Ep. i. 3. As to + the argument drawn from the alleged extravagance of the hyperbole in + verse 25, it has no weight. For, there is no reason why St. John may + not have used this striking hyperbole to signify the inexhaustible + treasury of instruction contained in our Divine Lord's life and + works, and to suggest the deep truth that a full account + (<span class="tei tei-q">“every one”</span>) of Christ's human life + would be practically infinite. <span class="tei tei-q">“Hunc loquendi + modum,”</span> says St. Aug. on this passage, <span class= + "tei tei-q">“Graeco nomine hyperbolem vocant: qui modus, sicut hoc + loco, ita in nonnullis aliis divinis Literis invenitur ... et multa + hujusmodi, sicut <em class="tei tei-emph"><span style= + "font-style: italic">alii tropi</span></em>, Scripturis S. non + desunt.”</span></p> + </div> + </div> + <hr class="doublepage" /> + + <div class="tei tei-back" style= + "margin-bottom: 2.00em; margin-top: 6.00em"> + <div id="footnotes" class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"> + <a name="toc79" id="toc79"></a> <a name="pdf80" id="pdf80"></a> + + <h1 class="tei tei-head" style= + "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"> + <span style="font-size: 173%">Footnotes</span></h1> + + <dl class="tei tei-list-footnotes"> + <dt class="tei tei-notelabel"><a id="note_1" name="note_1" href= + "#noteref_1">1.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Vie de Jesus</span></span>, ed. xiii., pp. 10, + 11.</dd> + + <dt class="tei tei-notelabel"><a id="note_2" name="note_2" href= + "#noteref_2">2.</a></dt> + + <dd class="tei tei-notetext">See Lamy, vol. ii., pp. 246-270; + Cornely, Introd. iii., pp. 216-260.</dd> + + <dt class="tei tei-notelabel"><a id="note_3" name="note_3" href= + "#noteref_3">3.</a></dt> + + <dd class="tei tei-notetext">See, <span class= + "tei tei-hi"><span style="font-style: italic">e.g.</span></span>, + Cornely, iii., pp. 222, 223.</dd> + + <dt class="tei tei-notelabel"><a id="note_4" name="note_4" href= + "#noteref_4">4.</a></dt> + + <dd class="tei tei-notetext">Eusebius, <span class= + "tei tei-hi"><span style="font-style: italic">Hist. + Eccl.</span></span>, iii. 39.</dd> + + <dt class="tei tei-notelabel"><a id="note_5" name="note_5" href= + "#noteref_5">5.</a></dt> + + <dd class="tei tei-notetext">St. Ephrem († 373) wrote a Commentary, + in Syriac, on the <span class="tei tei-hi"><span style= + "font-style: italic">Diatessaron</span></span>, and this Commentary + is still extant in an Armenian translation, which is probably as + old as the fifth century.</dd> + + <dt class="tei tei-notelabel"><a id="note_6" name="note_6" href= + "#noteref_6">6.</a></dt> + + <dd class="tei tei-notetext">It is important to note this, because + the Rationalist arguments against the Johannine authorship prove + nothing against St. John that they do not prove also against all + his contemporaries.</dd> + + <dt class="tei tei-notelabel"><a id="note_7" name="note_7" href= + "#noteref_7">7.</a></dt> + + <dd class="tei tei-notetext">See notes on chronology of the + Acts.</dd> + + <dt class="tei tei-notelabel"><a id="note_8" name="note_8" href= + "#noteref_8">8.</a></dt> + + <dd class="tei tei-notetext">St. Jerome, referring to this, writes: + <span class="tei tei-q">“Refert Tertullianus quod Romae missus in + ferventis olei dolium purior et vegetior exierit quam + intraverit.”</span> (<span class="tei tei-hi"><span style= + "font-style: italic">Advers. Jovin</span></span>, i. 26.)</dd> + + <dt class="tei tei-notelabel"><a id="note_9" name="note_9" href= + "#noteref_9">9.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Joannes quum + esset in Asia, et jam tunc haereticorum semina pullularent Cerinthi + et Ebionis et ceterorum qui negant Christum in carne venisse ... + coactus est ab omnibus tunc pene Asiae Episcopis et multarum + ecclesiarum legationibus de divinitate Salvatoris altius + scribere.”</span>—<span class="tei tei-hi"><span style= + "font-style: italic">Prol. in Matthew.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_10" name="note_10" href= + "#noteref_10">10.</a></dt> + + <dd class="tei tei-notetext">Iren., <span class= + "tei tei-hi"><span style="font-style: italic">Haer.</span></span> + iii. 1: <span class="tei tei-q">“Joannes volens per evangelii + annunciationem auferre, eum qui a Cerintho inseminatus erat + hominibus errorem et multo prius ab his qui dicuntur Nicolaitae ... + sic inchoavit evangelium.”</span></dd> + + <dt class="tei tei-notelabel"><a id="note_11" name="note_11" href= + "#noteref_11">11.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Joannes + discipulus Domini ... et ipse edidit evangelium Ephesi Asiae + commorans.”</span>—<span class="tei tei-hi"><span style= + "font-style: italic">Haer.</span></span> iii. 1.</dd> + + <dt class="tei tei-notelabel"><a id="note_12" name="note_12" href= + "#noteref_12">12.</a></dt> + + <dd class="tei tei-notetext">Corluy, indeed, supposes the heads of + doctrine to be reported in precisely the exact words of our Lord: + <span class="tei tei-q">“Eas propositiones quae quasi capita + doctrinae apparent ... ad verbum referri admittendum + putamus,”</span> are his words. But the fact that the words of + institution of the Blessed Eucharist are <em class= + "tei tei-emph"><span style= + "font-style: italic">differently</span></em> reported by the + Synoptic Evangelists seems to us to refute this view.</dd> + + <dt class="tei tei-notelabel"><a id="note_13" name="note_13" href= + "#noteref_13">13.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Joannes + novissime omnium scripsit evangelium, rogatus ab Asiae episcopis, + adversus Cerinthum aliosque haereticos et maxime tunc Ebionitarum + dogma consurgens, qui asserunt Christum ante Mariam non + fuisse.”</span>—<span class="tei tei-hi"><span style= + "font-style: italic">Jer. de Vir. Illust.</span></span>, 9.</dd> + + <dt class="tei tei-notelabel"><a id="note_14" name="note_14" href= + "#noteref_14">14.</a></dt> + + <dd class="tei tei-notetext">The words of Irenæus are:—<span class= + "tei tei-q">“Et Cerinthus autem quidam in Asia, non a primo Deo + factum esse mundum docuit, sed a Virtute quadam valde separata, et + distante ab ea principalitate, quae est super universa, et + ignorante eum, qui est super omnia, Deum. Jesum autem subjecit non + ex Virgine natum (impossibile enim hoc ei visum est); fuisse autem + Joseph et Mariae filium similiter ut reliqui omnes homines.... Et + post baptismum descendisse in eum ab ea principalitate quae est + super omnia (ἐκ τῆς ὑπὲρ τὰ ὄλα αὐθεντίας) Christum figura + columbae, et tunc annuntiasse incognitum Patrem, et virtutes + perfecisse, in fine autem revolasse iterum Christum de Jesu, et + Jesum passum esse et resurrexisse, Christum autem impassibilem + perseverasse, existentem spiritalem.”</span>—Iren., <span class= + "tei tei-hi"><span style="font-style: italic">Adv. + Haer.</span></span>, i. xxvi.</dd> + + <dt class="tei tei-notelabel"><a id="note_15" name="note_15" href= + "#noteref_15">15.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“<span class= + "tei tei-hi"><span style= + "font-style: italic">Ebionaei</span></span> autem consentiunt + quidem mundum ab eo, qui revera Deus est, factum esse; quae autem + ad Christum pertinent, consimiliter Cerintho fabulantur. Moribus + Judaicis utuntur secundum legem; quapropter et Christum Dei vocatum + esse Jesum, quum nemo ex reliquis observaret legem. Etenim si quis + alius fecisset quae in lege praescripta sunt, ille evasisset + Christus. Posse autem etiam ipsos, si similiter egerint, Christos + evadere; etenim illum quoque hominem aeque ac reliquos fuisse + dicunt.”</span>—<span class="tei tei-hi"><span style= + "font-style: italic">Philosophumena</span></span>, vii. 16, 3342 + (Migne).</dd> + + <dt class="tei tei-notelabel"><a id="note_16" name="note_16" href= + "#noteref_16">16.</a></dt> + + <dd class="tei tei-notetext">Referring to this sublime prologue, + St. Augustine says: <span class="tei tei-q">“Ceteri tres + evangelistae tanquam cum homine Domino in terra ambulant, et de + divinitate ejus pauca dixerunt, istum autem quasi piguerit in terra + ambulare, sicut in ipso exordio sui sermonis intonuit, erexit se + non solum super terram et super omnem ambitum aeris et coeli, sed + super omnem etiam exercitum angelorum, omnemque constitutionem + invisibilium potestatum; et pervenit ad eum per quem facta sunt + omnia, dicendo: <span class="tei tei-q">‘In principio erat + verbum.’</span> Huic <em class="tei tei-emph"><span style= + "font-style: italic">tantae sublimitati principii</span></em> etiam + caetera congrua praedicavit,”</span> etc.—Tract 36 on St. + John.</dd> + + <dt class="tei tei-notelabel"><a id="note_17" name="note_17" href= + "#noteref_17">17.</a></dt> + + <dd class="tei tei-notetext">Compare also 1 John i. 1, where our + Vulgate should have translated by <span class= + "tei tei-q">“erat”</span> instead of <span class= + "tei tei-q">“fuit.”</span></dd> + + <dt class="tei tei-notelabel"><a id="note_18" name="note_18" href= + "#noteref_18">18.</a></dt> + + <dd class="tei tei-notetext">According to many, Heb. iv. 12 affords + another instance in the New Testament.</dd> + + <dt class="tei tei-notelabel"><a id="note_19" name="note_19" href= + "#noteref_19">19.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Huic nomini + seligendo occasionem forte dederunt tunc jam grassantes doctrinae + Gnosticorum, qui ita post Philonem vocabant ens aliquod sublimius + quod dicebant Jesu fuisse unitum. Sic etiam nomina ἀρχή, ζωή, + χάρις, ἀλήθεια, μονογενής, a Gnosticis tribuuntur aeonibus suis, + quae omnia Joannes in suo prologo sensu genuino + exponit.”</span>—Corl., <span class="tei tei-hi"><span style= + "font-style: italic">Comm. in S. Joan.</span></span>, Quaer. 3, p. + 26.</dd> + + <dt class="tei tei-notelabel"><a id="note_20" name="note_20" href= + "#noteref_20">20.</a></dt> + + <dd class="tei tei-notetext">Sometimes (with πρός) the import of + the accusative is apparently lost, πρός signifying <em class= + "tei tei-emph"><span style="font-style: italic">with</span></em>, + particularly in connection with names of persons (John i. 1); but + here πρός indicates (ideal) <em class="tei tei-emph"><span style= + "font-style: italic">annexation</span></em>, implying rather the + active notion of intercourse than a mere passive idea.—Winer, Gr. + <span class="tei tei-hi"><span style="font-style: italic">Gram. N. + T.</span></span>, 8th Eng. ed., p. 504, h. and note 4.</dd> + + <dt class="tei tei-notelabel"><a id="note_21" name="note_21" href= + "#noteref_21">21.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“The omission + of the article before the predicate, when the predicate stands + before the copula is the usage of the New + Testament.”</span>—Alford, on this verse.</dd> + + <dt class="tei tei-notelabel"><a id="note_22" name="note_22" href= + "#noteref_22">22.</a></dt> + + <dd class="tei tei-notetext">See Patrizzi, iii. Diss. viii. + 21.</dd> + + <dt class="tei tei-notelabel"><a id="note_23" name="note_23" href= + "#noteref_23">23.</a></dt> + + <dd class="tei tei-notetext">Patriz.</dd> + + <dt class="tei tei-notelabel"><a id="note_24" name="note_24" href= + "#noteref_24">24.</a></dt> + + <dd class="tei tei-notetext">The R. V. has <span class= + "tei tei-q">“apprehended it not,”</span> with marginal alternative: + <span class="tei tei-q">“overcame it not.”</span></dd> + + <dt class="tei tei-notelabel"><a id="note_25" name="note_25" href= + "#noteref_25">25.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Pluralis + adhibetur ratione habita utrusque parentis.”</span>—Beel, + <span class="tei tei-hi"><span style="font-style: italic">Gr. + Gram.</span></span> § 273, note.</dd> + + <dt class="tei tei-notelabel"><a id="note_26" name="note_26" href= + "#noteref_26">26.</a></dt> + + <dd class="tei tei-notetext">St. Thomas seems to prefer St. + Augustine's peculiar view, that the woman is here meant by + <span class="tei tei-q">“caro.”</span> The other opinion given + above is given by him only in the second place as an + alternative.</dd> + + <dt class="tei tei-notelabel"><a id="note_27" name="note_27" href= + "#noteref_27">27.</a></dt> + + <dd class="tei tei-notetext">Compare our expression: he acted + <em class="tei tei-emph"><span style= + "font-style: italic">like</span></em> a man.</dd> + + <dt class="tei tei-notelabel"><a id="note_28" name="note_28" href= + "#noteref_28">28.</a></dt> + + <dd class="tei tei-notetext">Verba <span class="tei tei-q">“a + Patre”</span> aeque jungi possunt nomini sive <span class= + "tei tei-q">“unigeniti,”</span> sive <span class= + "tei tei-q">“gloriam.”</span> Si primum, sensus erit unigeniti, qui + est ex Patre, neque enim Verbum γεννάσθαι, quod continetur in + μονογενοῦς constructum reperitur cum praepositione + παρά.—Patriz.</dd> + + <dt class="tei tei-notelabel"><a id="note_29" name="note_29" href= + "#noteref_29">29.</a></dt> + + <dd class="tei tei-notetext">Patrizzi, following Kuinoel, contends + that ἐμπρόσθεν (before) is never used of priority in dignity; but + see Alford, who cites Gen. xlviii. 20, as well as Plato and + Demosthenes, for this meaning.</dd> + + <dt class="tei tei-notelabel"><a id="note_30" name="note_30" href= + "#noteref_30">30.</a></dt> + + <dd class="tei tei-notetext">Thus far, the prologue of our Gospel, + of which Franzelin truly says:—<span class="tei tei-q">“Singula + doctrinae capita de J. Christo vero Deo, Deique Filio in unum + quodamodo collecta verticem conspiciuntur. Hoc enim loco is qui in + tempore caro factus est, docetur esse Deus, Deus aeternus, Deus + creator universi, Deus auctor gratiae et ordinis supernaturalis, + Deus cui supremus cultus debetur.”</span>—<span class= + "tei tei-hi"><span style="font-style: italic">De Verbo + Incarn.</span></span>, Th. 8.</dd> + + <dt class="tei tei-notelabel"><a id="note_31" name="note_31" href= + "#noteref_31">31.</a></dt> + + <dd class="tei tei-notetext">Simon, vel Symeon (Act xv. 14 sine + var. lect. in Gr. codd., 2 Pet. i. 1, א, A, K, L, P, &c.) + שׂמעון (exauditio, Gen. xxix. 33). <span class="tei tei-q">“Nomen + Patris aut Jonas, Ἰωνᾶ (Matt. xvi. 17), aut Ἰωάνες vel Ἰωάννες + (Joan xxi. 15) legitur; Joan i. 43 codd. graeci alii Ἰωνᾶ alii + Ἰωάνου vel Ἰωάννου; unde prius nomen non essi nisi alterius + corruptionem nec quidquam cum nomine prophetae Jonae habere commune + elucet.”</span>—Corn. iii. § 212, note 1.</dd> + + <dt class="tei tei-notelabel"><a id="note_32" name="note_32" href= + "#noteref_32">32.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Publ. Life of our Lord</span></span>, vol. i., + p. 185.</dd> + + <dt class="tei tei-notelabel"><a id="note_33" name="note_33" href= + "#noteref_33">33.</a></dt> + + <dd class="tei tei-notetext">Consult also, as almost exactly the + same, 2 Kings xvi. 10; Josue xxii. 24; Matthew viii. 29; Matthew + xxvii. 29; Mark i. 2.</dd> + + <dt class="tei tei-notelabel"><a id="note_34" name="note_34" href= + "#noteref_34">34.</a></dt> + + <dd class="tei tei-notetext">See M'Carthy, <span class= + "tei tei-hi"><span style="font-style: italic">Gospels of the + Sundays</span></span>, p. 72.</dd> + + <dt class="tei tei-notelabel"><a id="note_35" name="note_35" href= + "#noteref_35">35.</a></dt> + + <dd class="tei tei-notetext">Nisan, the first month of the sacred + year of the Jews, corresponded to the latter half of March and the + first half of April.</dd> + + <dt class="tei tei-notelabel"><a id="note_36" name="note_36" href= + "#noteref_36">36.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Additus ibi + voci διδάσκαλος articulus Nicodemum exhibet tanquam ex Israelis + doctoribus <em class="tei tei-emph"><span style= + "font-style: italic">excellentibus unum</span></em>.”</span>—Beel., + <span class="tei tei-hi"><span style="font-style: italic">Gr. + Gram.</span></span>, § 17, 4, adnot 3.</dd> + + <dt class="tei tei-notelabel"><a id="note_37" name="note_37" href= + "#noteref_37">37.</a></dt> + + <dd class="tei tei-notetext">Smith's <span class= + "tei tei-hi"><span style="font-style: italic">Dictionary of the + Bible</span></span>, 2nd edition, 1893.</dd> + + <dt class="tei tei-notelabel"><a id="note_38" name="note_38" href= + "#noteref_38">38.</a></dt> + + <dd class="tei tei-notetext">Trench, <span class= + "tei tei-hi"><span style="font-style: italic">Studies in the + Gospels</span></span>, p. 84.</dd> + + <dt class="tei tei-notelabel"><a id="note_39" name="note_39" href= + "#noteref_39">39.</a></dt> + + <dd class="tei tei-notetext">The name Sichar is derived by some + from <span lang="he" class="tei tei-foreign" xml:lang= + "he"><span style="font-style: italic">shikkor</span></span> (שׂכר), + a drunkard; by others <span lang="he" class="tei tei-foreign" + xml:lang="he"><span style= + "font-style: italic">sheqquer</span></span> (שׂקר), a liar; the + city of liars, perhaps of <em class="tei tei-emph"><span style= + "font-style: italic">false</span></em> worship.</dd> + + <dt class="tei tei-notelabel"><a id="note_40" name="note_40" href= + "#noteref_40">40.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Venit mulier + ad puteum et fontem quem non speravit invenit.”</span>—St. + Aug.</dd> + + <dt class="tei tei-notelabel"><a id="note_41" name="note_41" href= + "#noteref_41">41.</a></dt> + + <dd class="tei tei-notetext">Massillon, in a beautiful Lenten + Sermon on this subject, says: <span class="tei tei-q">“Nouvelle + artifice, dont elle s'avise pour détourner la question de ses + mœurs, qui lui déplait, et qui l'embarasse, elle se jette + habiliment sur une question de doctrine.”</span></dd> + + <dt class="tei tei-notelabel"><a id="note_42" name="note_42" href= + "#noteref_42">42.</a></dt> + + <dd class="tei tei-notetext">Compare Acts xvii. 23, where the true + reading is ὃ οὖν, agreeing with the Vulgate.</dd> + + <dt class="tei tei-notelabel"><a id="note_43" name="note_43" href= + "#noteref_43">43.</a></dt> + + <dd class="tei tei-notetext">Compare the saying, common in parts of + Ireland: <span class="tei tei-q">“It is long till + Hallow-day.”</span></dd> + + <dt class="tei tei-notelabel"><a id="note_44" name="note_44" href= + "#noteref_44">44.</a></dt> + + <dd class="tei tei-notetext">Our Lord was probably baptized by John + between the middle of October and the 25th December: <span class= + "tei tei-q">“Quae quum ita sint, dies baptismi fuerit oportet inter + medium Octobrem interque viii. Kal., Januar,”</span> Patrizzi, + <span class="tei tei-hi"><span style= + "font-style: italic">Diss.</span></span> xlvii., c. i. 11.</dd> + + <dt class="tei tei-notelabel"><a id="note_45" name="note_45" href= + "#noteref_45">45.</a></dt> + + <dd class="tei tei-notetext">It is not certain which is the correct + reading, whether ἑορτὴ or ἡ ἑορτὴ (a feast, or <em class= + "tei tei-emph"><span style="font-style: italic">the</span></em> + feast). Nearly all the critics are against reading the article. So + Lachmann, Tisch, Westc., and Hort; and, so too, the Protestant + Revised Version. Still, there are a great many ancient authorities, + among them the Codex א (Sinait.) in favour of reading the article. + But even if the reading were certain, it would still be doubtful + what feast is meant.</dd> + + <dt class="tei tei-notelabel"><a id="note_46" name="note_46" href= + "#noteref_46">46.</a></dt> + + <dd class="tei tei-notetext">The passage is regarded as spurious by + Tisch., Tregell., Westc., and Hort, and by the Rev. Vers.</dd> + + <dt class="tei tei-notelabel"><a id="note_47" name="note_47" href= + "#noteref_47">47.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“δίωκειν haud + raro est verbum forense, atque significat + accusare.”</span>—Kuin.</dd> + + <dt class="tei tei-notelabel"><a id="note_48" name="note_48" href= + "#noteref_48">48.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Unde secundum + Augustinum, demonstrare Patrem Filio, nihil aliud est quam Patrem + generare Filium. Et Filium videre quae Pater facit, nihil aliud est + quam Filium esse et naturam a Patre recipere.”</span>—St. Thom. on + verse 20.</dd> + + <dt class="tei tei-notelabel"><a id="note_49" name="note_49" href= + "#noteref_49">49.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Est + argumentum ab humano modo sumptum, respectu hominum illorum, qui se + amant, hi enim mutuo sibi omnia communicant, nihil sibi occultant, + et cum revera Pater summe diligat Filium, utitur hoc argumento ut + signo, et probatione propter nos, non autem quod causa sit cur + omnia demonstret,”</span>—Tolet. For other explanations, Corl., + page 118, may be consulted.</dd> + + <dt class="tei tei-notelabel"><a id="note_50" name="note_50" href= + "#noteref_50">50.</a></dt> + + <dd class="tei tei-notetext">Mald. thinks that the principal + reference in verses 21 and 25 is to the <em class= + "tei tei-emph"><span style="font-style: italic">general</span></em> + resurrection.</dd> + + <dt class="tei tei-notelabel"><a id="note_51" name="note_51" href= + "#noteref_51">51.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Deus eam + (potestatem judiciariam) communicare noluit nec congrue potuit puro + homini, sed Christo soli, qui Deus est et homo. Ipse enim ut Deus, + summam habet auctoritatem judicandi; ut homo vero habet facultatem + judicium hoc visibiliter coram hominibus salvandis et damnandis + exercendi.”</span>—A Lap.</dd> + + <dt class="tei tei-notelabel"><a id="note_52" name="note_52" href= + "#noteref_52">52.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Nam ipse, qua + Deus, idem numero habet judicium, eandem numero mentem et + voluntatem divinam quam habet Pater; qua homo vero, totus regitur a + deitate et verbo inhabitante, ut aliud judicare et velle nequeat + quam id quod ejus deitas, quasi praeses, judicat et vult.”</span>—A + Lap.</dd> + + <dt class="tei tei-notelabel"><a id="note_53" name="note_53" href= + "#noteref_53">53.</a></dt> + + <dd class="tei tei-notetext">The inspiration of the prophets, + though usually attributed to the Holy Ghost, is, like every work + that is not terminated in God Himself, common to the three divine + Persons, and is here referred to the Father, since Christ is + addressing the Jews, who knew nothing of the Holy Ghost, and would + not value His testimony.</dd> + + <dt class="tei tei-notelabel"><a id="note_54" name="note_54" href= + "#noteref_54">54.</a></dt> + + <dd class="tei tei-notetext">From Juvenal we learn that in Rome the + cophinus was carried about with them by the Jews: <span class= + "tei tei-q">“Judaeis Quorum cophinus foenumque + supellex.”</span>—<span class="tei tei-hi"><span style= + "font-style: italic">Sat.</span></span> iii. 14.</dd> + + <dt class="tei tei-notelabel"><a id="note_55" name="note_55" href= + "#noteref_55">55.</a></dt> + + <dd class="tei tei-notetext">Calvin retained Baptism, Eucharist, + and Holy Orders; Zwingli, Baptism, Eucharist, and Matrimony; + Luther, in the Confession of Augsburg, Baptism, Eucharist, and + Penance; and the Anglican Church, in the 25th of the Thirty-nine + Articles, Baptism and the Eucharist.</dd> + + <dt class="tei tei-notelabel"><a id="note_56" name="note_56" href= + "#noteref_56">56.</a></dt> + + <dd class="tei tei-notetext">Though it is not <em class= + "tei tei-emph"><span style="font-style: italic">defined</span></em> + that there is reference to the Blessed Eucharist in any part of the + 6th chapter of St. John, still, since the Council of Trent + understood the passage (52-59) in this sense (Sess. xiii., cap. 2), + as did nearly all the fathers who commented on the chapter, it + would be rash for a Catholic to deny that the Blessed Eucharist is + promised in the passage 52-59.</dd> + + <dt class="tei tei-notelabel"><a id="note_57" name="note_57" href= + "#noteref_57">57.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“De hac + significatione inter philologos nulla est dubitatio, confer Psal. + xxvi. (<span class="tei tei-hi"><span style= + "font-style: italic">Hebr.</span></span> 27) 2; Job xix. 22; Mich. + iii. 3.”</span>—Franz., <span class="tei tei-hi"><span style= + "font-style: italic">De Euch.</span></span>, Thes. iii., p. 22, + note.</dd> + + <dt class="tei tei-notelabel"><a id="note_58" name="note_58" href= + "#noteref_58">58.</a></dt> + + <dd class="tei tei-notetext">Though Franz. holds that the discourse + from verse 35-47 regards <em class="tei tei-emph"><span style= + "font-style: italic">faith</span></em> in Christ, yet he holds that + the Blessed Eucharist is referred to in verse 27.—<span class= + "tei tei-hi"><span style="font-style: italic">De Euch. + Thes.</span></span>, iii., p. 15.</dd> + + <dt class="tei tei-notelabel"><a id="note_59" name="note_59" href= + "#noteref_59">59.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Noli te + cogitare invitum trahi; trahitur animus et amore ... Ramum viridem + ostendis ovi, et trahis illam. Nuces puero demonstrantur et + trahitur.”</span>—St. August.</dd> + + <dt class="tei tei-notelabel"><a id="note_60" name="note_60" href= + "#noteref_60">60.</a></dt> + + <dd class="tei tei-notetext">See, <span class= + "tei tei-hi"><span style="font-style: italic">e.g.</span></span>, + above iii. 6: What is born of the spirit is spirit; <span class= + "tei tei-hi"><span style="font-style: italic">i.e.</span></span>, + spiritual.</dd> + + <dt class="tei tei-notelabel"><a id="note_61" name="note_61" href= + "#noteref_61">61.</a></dt> + + <dd class="tei tei-notetext">Even Renan, who had held this view in + the <span class="tei tei-hi"><span style="font-style: italic">Vie + de Jesus</span></span> abandoned it in a later work: <span class= + "tei tei-hi"><span style="font-style: italic">Les + Evangiles</span></span>, Appendix, page 542.</dd> + + <dt class="tei tei-notelabel"><a id="note_62" name="note_62" href= + "#noteref_62">62.</a></dt> + + <dd class="tei tei-notetext">That James the brother of the Lord was + an Apostle, is proved from Gal. i. 19. See also Acts ix. 27, 28. + Now Jude, the author of the short Epistle which bears his name, who + is commonly referred to as identical with Jude the Apostle, calls + himself a brother of James (only James the Less, the brother of the + Lord, and well-known bishop of Jerusalem can be meant). Jude 1; + hence, two at least, of the brothers of the Lord mentioned by + Matthew (xiii. 55), Mark (vi. 3), were Apostles: and since the + Apostle Simon is mentioned side by side with them in the four lists + of the Apostles, it is fairly concluded that he was their brother + Simon; hence three of these brethren of the Lord were + Apostles.</dd> + + <dt class="tei tei-notelabel"><a id="note_63" name="note_63" href= + "#noteref_63">63.</a></dt> + + <dd class="tei tei-notetext">Evangelistaries are selections from + the Gospels for the purpose of liturgical reading.</dd> + + <dt class="tei tei-notelabel"><a id="note_64" name="note_64" href= + "#noteref_64">64.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Relate ad + stylum haec praesertim notantur; pro particala οὖν quam amat + Joannes, semper adhibetur δέ; deinde occurunt vocabula (vel + phrases), quibus Joannes nullibi utitur: ὄρθρον, πᾶς ὁ λαός, + καθίσας ἐδίδασκεν αὐτούς, οἱ γραμματεῖς καὶ οἱ φαρισαίοι, + ἐπιμενεῖν, ἀναμάρτητος, καταλείπεσθαι, κατακρίνειν, et + πλήν.”</span>—Corn., Introd., iii., p. 235, n. 3.</dd> + + <dt class="tei tei-notelabel"><a id="note_65" name="note_65" href= + "#noteref_65">65.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">e.g.</span></span>, ix. 21-28, ἡλικίαν ἕχειν; + συντίθεσθαι; λοιδορείν.</dd> + + <dt class="tei tei-notelabel"><a id="note_66" name="note_66" href= + "#noteref_66">66.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Rien dans le + morceau ne fait disparate avec le style du quatrième + Evangile.”</span>—Renan, <span class="tei tei-hi"><span style= + "font-style: italic">Vie de Jesus</span></span>, ed. 18, page + 500.</dd> + + <dt class="tei tei-notelabel"><a id="note_67" name="note_67" href= + "#noteref_67">67.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Theiner</span></span>, i., pp. 71-77.</dd> + + <dt class="tei tei-notelabel"><a id="note_68" name="note_68" href= + "#noteref_68">68.</a></dt> + + <dd class="tei tei-notetext">So the Protestant Revised Version, + which in the margin gives as an alternative: How is it that I even + speak to you at all?</dd> + + <dt class="tei tei-notelabel"><a id="note_69" name="note_69" href= + "#noteref_69">69.</a></dt> + + <dd class="tei tei-notetext">It is hardly necessary to remind the + reader that the present of this verb means to place, and hence the + perfect means, I have placed myself, or stand.</dd> + + <dt class="tei tei-notelabel"><a id="note_70" name="note_70" href= + "#noteref_70">70.</a></dt> + + <dd class="tei tei-notetext">Besides the Pharisees believed that + only the <em class="tei tei-emph"><span style= + "font-style: italic">good</span></em> souls passed into other + bodies. See Josephus, <span class="tei tei-hi"><span style= + "font-style: italic">Ant.</span></span>, viii. 1, 3; <span class= + "tei tei-hi"><span style="font-style: italic">B. + Jud.</span></span>, ii. 8, 14.</dd> + + <dt class="tei tei-notelabel"><a id="note_71" name="note_71" href= + "#noteref_71">71.</a></dt> + + <dd class="tei tei-notetext">That προσκύνεω is often used of merely + civil worship in the Old Testament is not denied by anyone; and + that it is so used in the New Testament also, see Matt. xviii. 26, + where it is far more probable that προσεκύνει (<span class= + "tei tei-q">“adorabat,”</span> not <span class= + "tei tei-q">“orabat,”</span> as Vulg.) is the correct reading.</dd> + + <dt class="tei tei-notelabel"><a id="note_72" name="note_72" href= + "#noteref_72">72.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Significat + enim haec phrasis primo securitatem, secundo fiduciam, tertio + libertatem conversandi ubilibet, suo munere fungendi, et quaelibet + negotia peragendi pro Christo et per Christum.”</span>—A Lap.</dd> + + <dt class="tei tei-notelabel"><a id="note_73" name="note_73" href= + "#noteref_73">73.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Patres omnes + ... intelligunt de uno pastore <em class= + "tei tei-emph"><span style="font-style: italic">in terris + existente</span></em> qui <em class="tei tei-emph"><span style= + "font-style: italic">visibiliter</span></em> pascat et + regat.”</span>—Suarez, <span class="tei tei-hi"><span style= + "font-style: italic">De Fide</span></span>, Tract. 1, Disp. 9, + Sect. 6, n. 3.</dd> + + <dt class="tei tei-notelabel"><a id="note_74" name="note_74" href= + "#noteref_74">74.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Lectio + Vulgatae ita foret exponenda: Pater <em class= + "tei tei-emph"><span style="font-style: italic">quod</span></em> + dedit mihi, divinam naturam secum identicam, id <em class= + "tei tei-emph"><span style="font-style: italic">majus</span></em> + est rebus omnibus, adeoque omnibus creaturis potentius; ideoque + nemo potest oves rapere de manu mea, sicut nec de manu Patris, nam + <em class="tei tei-emph"><span style="font-style: italic">Ego et + Pater unum sumus</span></em>.... Ceterum si duo versiculi in + Vulgata complexive sumuntur, exprimunt quum Patris omnipotentiam + tum Filii cum Patre consubstantialitem; quae duo dogmata etiam in + originali textu habentur, licet alio modo. Ergo duae lectiones + <em class="tei tei-emph"><span style= + "font-style: italic">dogmatice</span></em> concordant + substantialiter.”</span>—Corl.</dd> + + <dt class="tei tei-notelabel"><a id="note_75" name="note_75" href= + "#noteref_75">75.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Praesens + adhibetur ad significandum id quod <em class= + "tei tei-emph"><span style="font-style: italic">jam jam</span></em> + eventurum est, aut quod quis jam in eo est ut + faciat.”</span>—Beel., <span class="tei tei-hi"><span style= + "font-style: italic">G. G.</span></span>, 41, 2, a.</dd> + + <dt class="tei tei-notelabel"><a id="note_76" name="note_76" href= + "#noteref_76">76.</a></dt> + + <dd class="tei tei-notetext">The bodies of the wicked also shall be + raised on the last day, but, as A Lap. says: <span class= + "tei tei-q">“Quia resurgent ad tormenta Gehennae, hinc vita eorum + potius mors dicenda est, quam vita.”</span></dd> + + <dt class="tei tei-notelabel"><a id="note_77" name="note_77" href= + "#noteref_77">77.</a></dt> + + <dd class="tei tei-notetext">The Perfect here has a Present + signification. <span class="tei tei-q">“Praesentis temporis loco + Perfectum adhibetur eatenus tantum quatenus verbo perfecti temporis + significatur actio quaepiam aut conditio, quae praeterito tempore + incepta nunc perdurat quaeque adeo sui initium tantum praeterito + tempore habeat.”</span>—Beel., <span class= + "tei tei-hi"><span style="font-style: italic">Gr. + Gram.</span></span>, § 41, 4 a.</dd> + + <dt class="tei tei-notelabel"><a id="note_78" name="note_78" href= + "#noteref_78">78.</a></dt> + + <dd class="tei tei-notetext">By its original institution, the + office of High-priest was to be held for life; but we know from + Josephus that the High-priest was frequently deposed by the Romans. + <span class="tei tei-q">“Praetor in Judaeam missus est Valerius + Gratus; qui Ananum Pontificatu privavit, et eum Ismaeli Phabi filio + tribuit, atque hunc non multo post abdicavit, et id munus Eleazaro + Anani Pontificis filio commisit. Uno autem anno post sacerdotium + huic ademtum Simoni Camithi filio tradidit; cumque is dignitatem + non ultra anni spatium tenuisset, Josephus, cui etiam Caiphae nomen + fuit, ei successit.”</span>—Josephus, <span class= + "tei tei-hi"><span style="font-style: italic">Antiq.</span></span>, + xviii. 2, 2.</dd> + + <dt class="tei tei-notelabel"><a id="note_79" name="note_79" href= + "#noteref_79">79.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Dubium non + est, quin Matthaeus et Marcus, ut explicent quo modo Judas ad + traditionem pervenerit, narrationem hanc parenthetico modo illis, + quae de Pharisaeorum et sacerdotum consilio tradunt, + inseruerint.”</span>—Corn., iii., p. 296, note n. So too Coleridge, + <span class="tei tei-hi"><span style="font-style: italic">Life of + our Life</span></span>, vol. ii., p. 46: <span class= + "tei tei-q">“The two earlier Evangelists give their accounts of + that supper out of its place, and in immediate connection with the + Passion of our Lord, for the obvious reason that it was an incident + of that supper, which finally determined Judas to betray our Lord + to His enemies, and thus to bring about His death.”</span></dd> + + <dt class="tei tei-notelabel"><a id="note_80" name="note_80" href= + "#noteref_80">80.</a></dt> + + <dd class="tei tei-notetext">So Lachm., Tisch., Treg., West & + Hort. The R. V. has: Suffer her to keep it against the day of my + burying, and in margin: Let her alone; it was that she might keep + it.</dd> + + <dt class="tei tei-notelabel"><a id="note_81" name="note_81" href= + "#noteref_81">81.</a></dt> + + <dd class="tei tei-notetext">It is frequently mentioned as a proof + of our Lord's humility that He condescended in this hour of triumph + to ride upon an ass; and the context in the prophecy of Zachary + quoted above seems to favour this view. Still there is good reason + for supposing that the ass was commonly used by nobles in the East + (see, <span class="tei tei-hi"><span style= + "font-style: italic">e.g.</span></span>, Judg. v. 10, x. 4; 3 Kings + i. 33), and that for this reason, Christ may have used it in the + hour of His triumph.</dd> + + <dt class="tei tei-notelabel"><a id="note_82" name="note_82" href= + "#noteref_82">82.</a></dt> + + <dd class="tei tei-notetext">See, <span class= + "tei tei-hi"><span style="font-style: italic">e.g.</span></span>, + John xviii. 28, where we are told that the Jews, on the morning of + the crucifixion, abstained from entering the hall of Pilate, + <span class="tei tei-q">“that they might not be defiled, but that + they might <em class="tei tei-emph"><span style= + "font-style: italic">eat the pasch</span></em>.”</span></dd> + + <dt class="tei tei-notelabel"><a id="note_83" name="note_83" href= + "#noteref_83">83.</a></dt> + + <dd class="tei tei-notetext">Matt. xxvi. 17-20; Mark xiv. 12-17; + Luke xxii. 7-14.</dd> + + <dt class="tei tei-notelabel"><a id="note_84" name="note_84" href= + "#noteref_84">84.</a></dt> + + <dd class="tei tei-notetext">See Coleridge, <span class= + "tei tei-hi"><span style= + "font-style: italic">Passiontide</span></span>, Part ii., p. + 33.</dd> + + <dt class="tei tei-notelabel"><a id="note_85" name="note_85" href= + "#noteref_85">85.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Passiontide</span></span>, Part ii., pp. + 40-42.</dd> + + <dt class="tei tei-notelabel"><a id="note_86" name="note_86" href= + "#noteref_86">86.</a></dt> + + <dd class="tei tei-notetext">Since the Jews removed all leaven from + their houses on the 14th Nisan, that day seems to have been called + the first day of Azymes. It was <em class= + "tei tei-emph"><span style="font-style: italic">during</span></em> + that day that the last supper was <em class= + "tei tei-emph"><span style= + "font-style: italic">prepared</span></em>, but it was during the + following <em class="tei tei-emph"><span style= + "font-style: italic">night</span></em> (Exod. xii. 8), and + therefore when the next Jewish day had already commenced, that it + was eaten.</dd> + + <dt class="tei tei-notelabel"><a id="note_87" name="note_87" href= + "#noteref_87">87.</a></dt> + + <dd class="tei tei-notetext">The following are the passages from + which the objections are drawn:—John xiii. 1; xiii. 29; xviii. 28; + xix. 14, 31.</dd> + + <dt class="tei tei-notelabel"><a id="note_88" name="note_88" href= + "#noteref_88">88.</a></dt> + + <dd class="tei tei-notetext">See the able article, by Dr. Molloy, + in <span class="tei tei-hi"><span style="font-style: italic">I. E. + Record</span></span>, vol. ix., pp. 445-464.</dd> + + <dt class="tei tei-notelabel"><a id="note_89" name="note_89" href= + "#noteref_89">89.</a></dt> + + <dd class="tei tei-notetext">The reader may consult with profit + <span class="tei tei-hi"><span style="font-style: italic">I. E. + Record</span></span>, vol. x., pp. 110-114.</dd> + + <dt class="tei tei-notelabel"><a id="note_90" name="note_90" href= + "#noteref_90">90.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Adhuc + coenabatur quum Dominus surrexit et pedes lavit discipulis + suis.”</span>—St. Aug.</dd> + + <dt class="tei tei-notelabel"><a id="note_91" name="note_91" href= + "#noteref_91">91.</a></dt> + + <dd class="tei tei-notetext">Anyone who desires fuller information + on the rites of the Paschal Supper will find it in Maclean's + account given by Dr. Walsh in the note referred to above.</dd> + + <dt class="tei tei-notelabel"><a id="note_92" name="note_92" href= + "#noteref_92">92.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Quam enim + Romani togam aut pallium, id est summan vestem, Graeci, ui ex + Plutarcho discimus, το ἱμάτίον appellabant.”</span>—Mald, + <span class="tei tei-hi"><span style="font-style: italic">in + loco</span></span>.</dd> + + <dt class="tei tei-notelabel"><a id="note_93" name="note_93" href= + "#noteref_93">93.</a></dt> + + <dd class="tei tei-notetext">Matt. xxvi. 25: <span class= + "tei tei-q">“And Judas that betrayed him, answering said: Is it I, + Rabbi? He saith to him: Thou hast said <span class= + "tei tei-hi"><span style= + "font-style: italic">it</span></span>,”</span> presents + considerable difficulty, as Judas appears to be there distinctly + pointed out. Some have held that only the traitor himself heard + Christ's reply; but it is difficult to see how some of the others + close to Jesus should not also hear it. Hence we prefer to hold + that these words, though recorded by St. Matt. 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 + traitor.</dd> + + <dt class="tei tei-notelabel"><a id="note_94" name="note_94" href= + "#noteref_94">94.</a></dt> + + <dd class="tei tei-notetext">Dr. Walsh, <span class= + "tei tei-hi"><span style="font-style: italic">Harmony of the Gospel + Narratives</span></span>, pp. 137, 138.</dd> + + <dt class="tei tei-notelabel"><a id="note_95" name="note_95" href= + "#noteref_95">95.</a></dt> + + <dd class="tei tei-notetext">It is read by Lachm., Tisch., Tregel., + Westc., and Hort, and by the Revised Version as well as the + Vulgate.</dd> + + <dt class="tei tei-notelabel"><a id="note_96" name="note_96" href= + "#noteref_96">96.</a></dt> + + <dd class="tei tei-notetext">The quantity of the third syllable in + this word varies. Strictly it ought to be long, the word being + derived from the Greek παράκλητος; but in ecclesiastical Latin it + is generally short, and spelled with <span class= + "tei tei-hi"><span style="font-style: italic">i</span></span> + instead of <span class="tei tei-hi"><span style= + "font-style: italic">e</span></span>, as in the <span class= + "tei tei-hi"><span style="font-style: italic">Veni + Creator</span></span>: Qui diceris Paraclitus.</dd> + + <dt class="tei tei-notelabel"><a id="note_97" name="note_97" href= + "#noteref_97">97.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Ex dictis + colligitur duo ad missionem proprie dictam concurrere, alterum, + sempiternam processionem personae, quae mittitur; alterum, externam + aliquam efficientiam, sive sub sensus incidat, ut cum, homine + suscepto. Verbum hominibus apparuit, aut sub columbae specie + Spiritus Sanctus, sive interius sit nec aspectabile quod agitur, ut + cum Spiritus S. ad fidelium quemque demittitur.”</span>—Perrone, + <span class="tei tei-hi"><span style="font-style: italic">De + Trin.</span></span>, cap. vi., Scholion 4, note 3.</dd> + + <dt class="tei tei-notelabel"><a id="note_98" name="note_98" href= + "#noteref_98">98.</a></dt> + + <dd class="tei tei-notetext">See also A Lap. <span class= + "tei tei-hi"><span style="font-style: italic">in + loco</span></span>. Some who hold that this was spoken <em class= + "tei tei-emph"><span style="font-style: italic">on the + way</span></em> to Gethsemane, think that the mention of the vine + was suggested by the sight of a vine as Christ and the Apostles + passed along.</dd> + + <dt class="tei tei-notelabel"><a id="note_99" name="note_99" href= + "#noteref_99">99.</a></dt> + + <dd class="tei tei-notetext">See Less. of Thir. Noct. Comm. Marty. + (Temp. Pasch.)</dd> + + <dt class="tei tei-notelabel"><a id="note_100" name="note_100" + href="#noteref_100">100.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Non eo modo + illi in ipso, sicut ipse in illis. Utrumque autem prodest, non + ipsi, sed illis. Ita quippe in vite sunt palmites, ut viti non + conferant, sed inde accipiant unde vivant, ita vero vitis est in + palmitibus, ut vitale alimentum subministret eis, non sumat ab eis. + Ac per hoc, et manentem in se habere Christum et manere in Christo, + discipulis prodest utrumque, non Christo. Nam praeciso palmite + potest de viva radice alius pullulare; qui autem praecisus est, + sine radice non potest vivere.”</span>—St. Aug. <span class= + "tei tei-hi"><span style="font-style: italic">in + loc.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_101" name="note_101" + href="#noteref_101">101.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Non utique + ipso die Pentecostes, sed <em class="tei tei-emph"><span style= + "font-style: italic">tempore</span></em> adventus Spiritus Sancti + paulatim, ac per gradus inducti sunt in omnem veritatem, ut ex + manifestis factis et ex ipsis verbis constat: <em class= + "tei tei-emph"><span style="font-style: italic">inducet</span></em> + in omnem veritatem ὀδηγήσει ὑμᾶς.”</span>—<span class= + "tei tei-hi"><span style="font-style: italic">Franz.</span></span> + <span class="tei tei-hi"><span style="font-style: italic">De + Trad.</span></span>, p. 267. note 1.</dd> + + <dt class="tei tei-notelabel"><a id="note_102" name="note_102" + href="#noteref_102">102.</a></dt> + + <dd class="tei tei-notetext">See Franz., <span class= + "tei tei-hi"><span style="font-style: italic">De Div. Trad. + Thes.</span></span>, xxii. 11.</dd> + + <dt class="tei tei-notelabel"><a id="note_103" name="note_103" + href="#noteref_103">103.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Semper itaque + audit Spiritus Sanctus quia semper scit: ergo et scivit, et scit, + et sciet; ac per hoc et audivit, et audit, et audiet: quia sicut + jam diximus, hoc est illi audire quod scire, et scire illi hoc est + quod esse. Ab illo igitur audivit, audit, et audiet a quo est: ab + illo est a quo procedit.”</span>—St. Aug. on this verse, + <span class="tei tei-hi"><span style= + "font-style: italic">Tract.</span></span> 99.</dd> + + <dt class="tei tei-notelabel"><a id="note_104" name="note_104" + href="#noteref_104">104.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Uno verbo: + Spiritus Sanctus aeternaliter audit et accipit a Filio cum respectu + ad effectum in tempore, qui tum quando Christus loquebatur, + promittebatur adhuc futurus; ideo auditio et acceptio quae + aeternaliter et ideo etiam tunc est, quando existit effectus, + potuit propter hanc operationem et propter effectum futurum ad + extra enuntiari in forma temporis futuri.”</span>—Franz., + <span class="tei tei-hi"><span style="font-style: italic">De Trin. + Thes.</span></span>, xxxii. i. 4 c.</dd> + + <dt class="tei tei-notelabel"><a id="note_105" name="note_105" + href="#noteref_105">105.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Igitur in + <em class="tei tei-emph"><span style= + "font-style: italic">significatione formali</span></em> illud + <em class="tei tei-emph"><span style= + "font-style: italic">meum</span></em>, quod Spiritus veritatis + dicitur accipere communicatum a Filio, est absoluta sapientia cum + respectu ad extra, ad doctrinam scilicet inspirandam et + annuntiandam. At profecto sapientia absoluta <em class= + "tei tei-emph"><span style="font-style: italic">identice ac + realiter</span></em> est ipsamet essentia divina.”</span>—Franz., + <span class="tei tei-hi"><span style= + "font-style: italic">Thes.</span></span>, xxxii. i. 4 b.</dd> + + <dt class="tei tei-notelabel"><a id="note_106" name="note_106" + href="#noteref_106">106.</a></dt> + + <dd class="tei tei-notetext">There is a clear and important + difference between the two words for asking used in this verse. + ᾽Ερωτάω always in classical, and generally in Hellenistic Greek, + means to interrogate, to question. In Hellenistic Greek it + sometimes means to request, to petition, as in verse 26 below; but + even then there is a distinction which is carefully observed + throughout the New Testament between it and αἰτέω. ᾽Ερωτάω is used + of the request of an equal, or at least of a familiar friend, αἰτέω + of the supplication of an inferior. Hence Christ never once uses + the latter word in reference to His own asking of the Father.</dd> + + <dt class="tei tei-notelabel"><a id="note_107" name="note_107" + href="#noteref_107">107.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Resuscita me, + ut innotescas toti orbi per me.”</span>—St. Aug.</dd> + + <dt class="tei tei-notelabel"><a id="note_108" name="note_108" + href="#noteref_108">108.</a></dt> + + <dd class="tei tei-notetext">All theologians admit that the + happiness of the blessed consists <em class= + "tei tei-emph"><span style= + "font-style: italic">radically</span></em> in the vision of God; + but while many Thomists hold that it consists <em class= + "tei tei-emph"><span style= + "font-style: italic">essentially</span></em> in this, other + theologians hold that it consists in acts of the will, as of love + and joy, as well as of the intellect.</dd> + + <dt class="tei tei-notelabel"><a id="note_109" name="note_109" + href="#noteref_109">109.</a></dt> + + <dd class="tei tei-notetext">Christ's human soul enjoyed the + beatific vision from the first moment of the incarnation; but the + connatural effects of this upon His body were suspended during His + mortal life.</dd> + + <dt class="tei tei-notelabel"><a id="note_110" name="note_110" + href="#noteref_110">110.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“<em class= + "tei tei-emph"><span style= + "font-style: italic">Aoristus</span></em> ... indicat peractam rem + esse aut nunc aut olim, hoc est, aliqua praeteriti temporis parte, + quae <em class="tei tei-emph"><span style= + "font-style: italic">indefinita</span></em> relinquitur. <em class= + "tei tei-emph"><span style= + "font-style: italic">Perfectum</span></em> sicut in classica + graecitate, ita et in graecitate N. Testamenti adhiberi solet ad + significandam actionem plane praeteritam, quae aut nunc finita est, + aut per effectus suos durat.”</span>—Beel., <span class= + "tei tei-hi"><span style="font-style: italic">G. G.</span></span>, + § 41.</dd> + + <dt class="tei tei-notelabel"><a id="note_111" name="note_111" + href="#noteref_111">111.</a></dt> + + <dd class="tei tei-notetext">So Griesb., Lachm., Tisch., Treg., + Westc., Hort, and the Revised Version.</dd> + + <dt class="tei tei-notelabel"><a id="note_112" name="note_112" + href="#noteref_112">112.</a></dt> + + <dd class="tei tei-notetext">Or more correctly: <span class= + "tei tei-q">“for we all partake of one bread.”</span></dd> + + <dt class="tei tei-notelabel"><a id="note_113" name="note_113" + href="#noteref_113">113.</a></dt> + + <dd class="tei tei-notetext">Fourth Edition, London, 1859.</dd> + + <dt class="tei tei-notelabel"><a id="note_114" name="note_114" + href="#noteref_114">114.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Est autem in + Graeco sensus hujus sententiae apertior: non enim habetur particula + copulativa, sed illativa, et non est praeteritum, sed aoristus + primus qui saepe plusquam perfecti significationem habet. Sensus + ergo est: <em class="tei tei-emph"><span style= + "font-style: italic">Miserat</span></em> igitur eum Annas ligatum + ad Caipham Pontificem, est enim locutio revertentis ad narrationem + praetermissam, et particula illativa indicat quae relata sunt, + fuisse facta postquam missus est Christus ab Anna ad + Caipham.”</span>—Tol., <span class="tei tei-hi"><span style= + "font-style: italic">in loc.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_115" name="note_115" + href="#noteref_115">115.</a></dt> + + <dd class="tei tei-notetext">We shall not be far from the truth, if + we say that the Paschal Supper began about 7 p.m.; that Jesus + retired to Gethsemani about 10; that He was arrested between 11 and + 12; that the midnight trial was over about 2 a.m.; and that day + dawned about 4.30.</dd> + + <dt class="tei tei-notelabel"><a id="note_116" name="note_116" + href="#noteref_116">116.</a></dt> + + <dd class="tei tei-notetext">Maimonides, <span class= + "tei tei-hi"><span style="font-style: italic">De + Pasch.</span></span>, vi. 1, says: <span class="tei tei-q">“Qui + cadaver reptilis tetigit, aut reptile, aut <em class= + "tei tei-emph"><span style="font-style: italic">quid aliud + simile</span></em> die decima quarta, is lavatur, et postquam lotus + est, pro eo pascha mactant, et sub vesperam, quum sol ei occubuit, + <em class="tei tei-emph"><span style="font-style: italic">pascha + comedit</span></em>.”</span></dd> + + <dt class="tei tei-notelabel"><a id="note_117" name="note_117" + href="#noteref_117">117.</a></dt> + + <dd class="tei tei-notetext">We read in the Mishna, which is the + oldest portion of the Jewish Talmud, and was composed about the + beginning of the third century: <span class= + "tei tei-q">“Sacrificium festi Chagigah (חגיגה) adducebatur ex + grege et jumento, agnis et capris, masculis et feminis; et + comedebatur per <em class="tei tei-emph"><span style= + "font-style: italic">duos dies</span></em> et unam noctem.”</span> + (Mish., <span class="tei tei-hi"><span style= + "font-style: italic">Pesachim</span></span>, vi. 4.)</dd> + + <dt class="tei tei-notelabel"><a id="note_118" name="note_118" + href="#noteref_118">118.</a></dt> + + <dd class="tei tei-notetext">Jesus till now had been outside, for + it is well known the Roman law required that the criminal should be + present to hear the charges brought against him. See Acts xxiv. + 2.</dd> + + <dt class="tei tei-notelabel"><a id="note_119" name="note_119" + href="#noteref_119">119.</a></dt> + + <dd class="tei tei-notetext">We prefer to render: <span class= + "tei tei-q">“Thou sayest it, <em class="tei tei-emph"><span style= + "font-style: italic">for</span></em> (ὅτι) I am a king;”</span> and + thus St. John's version of Christ's reply is more like that of the + other Evangelists.</dd> + + <dt class="tei tei-notelabel"><a id="note_120" name="note_120" + href="#noteref_120">120.</a></dt> + + <dd class="tei tei-notetext">φραγελλόω indeed belongs to late + Greek, and is derived from the Latin flagellum.</dd> + + <dt class="tei tei-notelabel"><a id="note_121" name="note_121" + href="#noteref_121">121.</a></dt> + + <dd class="tei tei-notetext">We know not what kind of thorns was + used for the crown. Benedict XIV. says that in his time it could + not be decided from any relics of the thorns known to exist to what + species they belonged.</dd> + + <dt class="tei tei-notelabel"><a id="note_122" name="note_122" + href="#noteref_122">122.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Jesus igitur + flagellis caesus spinisque coronatus fuit, ante quam Pilatus eum + capite damnaret. Non ergo est dubium, ordinem in his referendis a + Matthaeo et a Marco minime esse observatum.”</span>—Patriz.</dd> + + <dt class="tei tei-notelabel"><a id="note_123" name="note_123" + href="#noteref_123">123.</a></dt> + + <dd class="tei tei-notetext">See above on <a href="#XIII_1" class= + "tei tei-ref">xiii. 1</a>.</dd> + + <dt class="tei tei-notelabel"><a id="note_124" name="note_124" + href="#noteref_124">124.</a></dt> + + <dd class="tei tei-notetext">That a division of the night into four + watches existed, is proved from the New Testament. See, + <span class="tei tei-hi"><span style= + "font-style: italic">e.g.</span></span>, Mark xiii. 35: Luke xii. + 38.</dd> + + <dt class="tei tei-notelabel"><a id="note_125" name="note_125" + href="#noteref_125">125.</a></dt> + + <dd class="tei tei-notetext">Whether St. John numbers the hours of + the day according to the Jewish or modern method it is extremely + difficult to decide from his Gospel. In only four passages (i. 39; + iv. 6; iv. 52; and xix. 14) does he refer to distinct hours of the + day, and to these passages the patrons of both opinions appeal. In + John iv. 6 we read that it was <span class="tei tei-q">“about the + sixth hour”</span> when Jesus met the Samaritan woman at the well, + and if we are right in holding that it was then the month of + December (see above on iv. 35), this would go to show that our + Evangelist numbers according to the Jewish method. For at 6 a.m. or + 6 p.m. it would be dark, and it is wholly improbable that Jesus in + the darkness would have held conversation alone with the + woman.</dd> + + <dt class="tei tei-notelabel"><a id="note_126" name="note_126" + href="#noteref_126">126.</a></dt> + + <dd class="tei tei-notetext"> + <p class="tei tei-p" style="margin-bottom: 1.00em">Dr. Walsh, + <span class="tei tei-hi"><span style="font-style: italic">Harmony + of the Gospel Narratives</span></span>, note 35.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We have not + mentioned the view of those who hold that the error from + transcription occurred in St. Mark and not in St. John, and that + we ought to read <span class="tei tei-q">“sixth”</span> instead + of <span class="tei tei-q">“third”</span> in St. Mark xv. 25. + For, as Patrizzi well points out, if St. Mark had written + <span class="tei tei-q">“sixth”</span> in verse 25, he would not, + after describing the mocking of Christ upon the cross, say in + verse 33: <span class="tei tei-q">“And when the <em class= + "tei tei-emph"><span style="font-style: italic">sixth hour was + come</span></em> there was darkness over the whole earth until + the ninth hour.”</span> If error has crept in, then, it is not in + St. Mark.</p> + </dd> + + <dt class="tei tei-notelabel"><a id="note_127" name="note_127" + href="#noteref_127">127.</a></dt> + + <dd class="tei tei-notetext">Cyrene was <span class= + "tei tei-q">“the principal city of that part of Northern Africa, + which was anciently called Cyrenaica, and also (from its five chief + cities) Pentapolitana. This district was that wide projecting + portion of the coast (corresponding to the modern Tripoli) which + was separated from the territory of Carthage on the one hand, and + that of Egypt on the other.”</span>—Smith's <span class= + "tei tei-hi"><span style="font-style: italic">B. + D.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_128" name="note_128" + href="#noteref_128">128.</a></dt> + + <dd class="tei tei-notetext">The following questions also are + disputed:—(<span class="tei tei-hi"><span style= + "font-style: italic">a</span></span>) Whether Christ had the crown + of thorns upon Him while He hung on the cross; (<span class= + "tei tei-hi"><span style="font-style: italic">b</span></span>) + whether He was entirely naked; (<span class= + "tei tei-hi"><span style="font-style: italic">c</span></span>) + whether four nails or three were used, that is to say, whether His + feet like His hands were nailed separately or were placed one over + the other, with one nail piercing both.</dd> + + <dt class="tei tei-notelabel"><a id="note_129" name="note_129" + href="#noteref_129">129.</a></dt> + + <dd class="tei tei-notetext">Darras, <span class= + "tei tei-hi"><span style="font-style: italic">Hist. + Eccles.</span></span> vol. v., says that P. Drach was able to trace + all the Hebrew characters, and that they agree exactly with St. + John's version of the title.</dd> + + <dt class="tei tei-notelabel"><a id="note_130" name="note_130" + href="#noteref_130">130.</a></dt> + + <dd class="tei tei-notetext">The sponge is still preserved in Rome, + in St. John Lateran's.</dd> + + <dt class="tei tei-notelabel"><a id="note_131" name="note_131" + href="#noteref_131">131.</a></dt> + + <dd class="tei tei-notetext">Longet, <span class= + "tei tei-hi"><span style= + "font-style: italic">Physiologie</span></span>, t. ii., p. + 701.</dd> + + <dt class="tei tei-notelabel"><a id="note_132" name="note_132" + href="#noteref_132">132.</a></dt> + + <dd class="tei tei-notetext">St. Matt. on this point need create no + difficulty, for although he says that an angel rolled back the + stone from the mouth of the sepulchre and sat upon it (probably + <em class="tei tei-emph"><span style= + "font-style: italic">outside</span></em> the sepulchre), yet he + does not say that the women were addressed by the angel while he + sat upon the stone, nor even that he was seen by them while he was + in that position. That he was seen by the guards, one of whom may + have been afterwards converted and have told this incident, is + plain from St. Matt.: but we are free to suppose that when the + angel addressed the women (Matt. xxviii. 5), he may have been + already within the sepulchre, as in St. Mark.</dd> + + <dt class="tei tei-notelabel"><a id="note_133" name="note_133" + href="#noteref_133">133.</a></dt> + + <dd class="tei tei-notetext">The difficulty against this view, from + the fact that St. Matt., according to the Vulgate Version, + represents these women as coming to the tomb on the <em class= + "tei tei-emph"><span style="font-style: italic">evening</span></em> + of the Sabbath (Vespere sabbati), disappears, if we admit that the + Vulgate rendering of the Greek phrase, ὀψὲ δὲ σαββάτων is + incorrect, or, at least, misleading, and should rather be post + sabbatum, as the phrase is explained by Mald., Cornely (iii. p. + 301, note S), Kuin., Bloomf., and the majority of commentators. + Certainly we are convinced that Magdalen did not visit the tomb on + Saturday evening; for had she done so, she must have learned that + the tomb was guarded and the stone that closed it sealed, and she + and her companions would not come as they did on Sunday morning, + saying to one another: <span class="tei tei-q">“Who shall roll away + the stone for us?”</span> Had she been at the tomb on Saturday + evening, she could not have hoped to be allowed to roll away the + stone, which was sealed and guarded; or, if she hoped for this + permission from the soldiers, then there would have been no room + for the difficulty as to who should roll away the stone, as the + soldiers, if they permitted its removal, might be counted upon to + remove it for women.</dd> + + <dt class="tei tei-notelabel"><a id="note_134" name="note_134" + href="#noteref_134">134.</a></dt> + + <dd class="tei tei-notetext">It is the common belief that Jesus + appeared first of all to the Blessed Virgin, though the appearance + to Magdalen is the first mentioned in the Gospels. Estius and some + other great commentators, however, deny that He appeared to the + Blessed Virgin, and hold that as he appeared in order to confirm + the faith of those to whom he appeared, there was no need that He + should appear to the Blessed Virgin.</dd> + + <dt class="tei tei-notelabel"><a id="note_135" name="note_135" + href="#noteref_135">135.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Unde secundum + naturam suam palpabile est corpus gloriosum, sed ex virtute + supernaturali hoc ei competit ut cum vult non palpetur a corpore + non glorioso.”</span>—St. Thomas, <span class= + "tei tei-hi"><span style="font-style: italic">Summ. + Theol.</span></span>, Suppl., q. 83, art. 6.</dd> + + <dt class="tei tei-notelabel"><a id="note_136" name="note_136" + href="#noteref_136">136.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Si quis + dixerit verba illa Domini Salvatoris: Accipite Spiritum Sanctum; + quorum remiseritis peccata, remittuntur eis; et quorum + retinueritis, retenta sunt: non esse intelligenda de potestate + remittendi et retinendi peccata in Sacramento Poenitentiae, Sicut + Ecclesia Catholica ab initio semper intellexit; detorserit autem, + contra institutionem hujus Sacramenti, ad auctoritatem praedicandi + evangelium, anathema sit.”</span>—Sess. xiv., Can. 2, <span class= + "tei tei-hi"><span style="font-style: italic">De + Poen.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_137" name="note_137" + href="#noteref_137">137.</a></dt> + + <dd class="tei tei-notetext">This reading, however, is not certain, + some critics read the perfect ἀφεώνται (remissa sunt). So Tisch., + Treg., Westc. & Hort., and Lachm.</dd> + + <dt class="tei tei-notelabel"><a id="note_138" name="note_138" + href="#noteref_138">138.</a></dt> + + <dd class="tei tei-notetext">Some, who admit the authenticity of + verses 1-23, deny that of verses 24 and 25.</dd> + + <dt class="tei tei-notelabel"><a id="note_139" name="note_139" + href="#noteref_139">139.</a></dt> + + <dd class="tei tei-notetext">The miraculous draught of fish in + chapter xxi. was not intended to confirm the faith of the + disciples, which now needed no confirmation, but to typify the + fecundity of the Church over which Peter was about to be + placed.</dd> + + <dt class="tei tei-notelabel"><a id="note_140" name="note_140" + href="#noteref_140">140.</a></dt> + + <dd class="tei tei-notetext">By <span class= + "tei tei-q">“clausulam”</span> he means the last two verses of the + chapter.</dd> + + <dt class="tei tei-notelabel"><a id="note_141" name="note_141" + href="#noteref_141">141.</a></dt> + + <dd class="tei tei-notetext">So, too, Hesych. and Lidd. and Scott + take φιλέω as stronger than ἀγαπᾷω, so that the two words + correspond to <span class="tei tei-q">“amare”</span> and + <span class="tei tei-q">“diligere”</span> respectively, as the + Vulgate makes them. The distinction between the two Latin words is + well recognised. Thus Cicero (Ep. Fam. xiii. 47), writing to one + friend about another says: <span class="tei tei-q">“Ut scires illum + a me non <em class="tei tei-emph"><span style= + "font-style: italic">diligi</span></em> solum verum etiam + <em class="tei tei-emph"><span style= + "font-style: italic">amari</span></em>.”</span></dd> + + <dt class="tei tei-notelabel"><a id="note_142" name="note_142" + href="#noteref_142">142.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">I.e.</span></span>, belonging to him in virtue + of his office.</dd> + + <dt class="tei tei-notelabel"><a id="note_143" name="note_143" + href="#noteref_143">143.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">I.e.</span></span>, extending <em class= + "tei tei-emph"><span style= + "font-style: italic">directly</span></em> over all the faithful, + and not merely mediately through their several bishops. (See + Franz., <span class="tei tei-hi"><span style= + "font-style: italic">De. Eccl. Thes.</span></span>, x. iii. 2 + c.)</dd> + + <dt class="tei tei-notelabel"><a id="note_144" name="note_144" + href="#noteref_144">144.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Crux enim + solebat ita a cruciariis portari, ut brachia ligno transverso + funibus extensa alligarentur.”</span>—Corl.</dd> + </dl> + </div> + <hr class="doublepage" /> + + <div class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"> + <div id="pgfooter" class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <pre class="pre tei tei-div" style= + "margin-bottom: 3.00em; margin-top: 3.00em"> +***END OF THE PROJECT GUTENBERG EBOOK THE GOSPEL OF ST. JOHN*** +</pre> + <hr class="doublepage" /> + + <div class="tei tei-div" style= + "margin-bottom: 3.00em; margin-top: 3.00em"> + <a name="rightpageheader81" id="rightpageheader81"></a><a name= + "pgtoc82" id="pgtoc82"></a><a name="pdf83" id="pdf83"></a> + + <h1 class="tei tei-head" style= + "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"> + <span style="font-size: 173%">Credits</span></h1> + + <table summary="This is a list." class="tei tei-list" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <tbody> + <tr> + <th class="tei tei-label tei-label-gloss">July 19, + 2014 </th> + </tr> + + <tr> + <td class="tei tei-item tei-item-gloss"> + <table summary="This is a list." class="tei tei-list" + style="margin-bottom: 1.00em; margin-top: 1.00em"> + <tbody> + <tr class="tei tei-labelitem"> + <th class="tei tei-label"></th> + + <td class="tei tei-item">Project Gutenberg TEI + edition 1</td> + </tr> + + <tr class="tei tei-labelitem"> + <th class="tei tei-label"></th> + + <td class="tei tei-item"><span class= + "tei tei-respStmt"><span class= + "tei tei-name">Produced by Júlio Reis, Moisés S. + Gomes, David King, and the Online Distributed + Proofreading Team at + <http://www.pgdp.net/>.</span></span></td> + </tr> + </tbody> + </table> + </td> + </tr> + </tbody> + </table> + </div> + <hr class="doublepage" /> + + <div class="tei tei-div" style= + "margin-bottom: 3.00em; margin-top: 3.00em"> + <a name="rightpageheader84" id="rightpageheader84"></a><a name= + "pgtoc85" id="pgtoc85"></a><a name="pdf86" id="pdf86"></a> + + <h1 class="tei tei-head" style= + "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"> + <span style="font-size: 173%">A Word from Project + Gutenberg</span></h1> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This file + should be named 46337-h.html or 46337-h.zip.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This and all + associated files of various formats will be found in: <a href= + "http://www.gutenberg.org/dirs/4/6/3/3/46337/" class= + "block tei tei-xref" style= + "margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> + <span style= + "font-size: 90%">http://www.gutenberg.org</span><span style= + "font-size: 90%">/dirs/4/6/3/3/46337/</span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Updated + editions will replace the previous one — the old editions will be + renamed.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Creating the + works from public domain print editions means that no one owns a + United States copyright in these works, so the Foundation (and + you!) can copy and distribute it in the United States without + permission and without paying copyright royalties. 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