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An Exposition Of The Gospels by The Most Rev. John Macevilly D.D.

In this chapter, which contains the commencement of our Lord’s discourse, after the Last Supper, He consoles the Apostles, who were saddened at the prospect of His near departure, by pointing to the mansions of bliss He was about preparing for them; and He informs them that He is Himself the way, by which they were to reach the Father—the term of their journey—in whose bosom they were to find everlasting happiness (1–10). He asserts His identity with His Father, and among other proofs, refers to His miracles wrought in attestation of it (10–13). He holds out great promises in favour of prayer, offered up to the Father and to Himself with proper dispositions (13, 14). He points to the observance of the commandments, as the true test of His love (15). He consoles them with a promise of the Paraclete, who was to abide with them for ever (16–18). He again refers to the observance of His commandments, and the spiritual fruits resulting therefrom (20–25). He again promises to send down the Paraclete (26). He leaves them His peace, as a pledge of all spiritual blessings (27). He says, that far from being saddened, they should rather rejoice at His departure and death, which would secure Him greater glory (28). He tells them all beforehand, in order that seeing His predictions verified, their faith may be strengthened (29–31).


1. Our Lord perceived, that owing to His prediction regarding His near departure and death, to be brought about by the treason of Judas, and His denial by Peter, their head and bravest among the Apostles, which should make each one to tremble for himself, the disciples were in a state of great distress and consternation. On this account, He sets about consoling them. “Let not your hearts be troubled, you believe in God”—as the law of Moses inculcated—“believe also in Me.” The law of Moses inculcated belief in the true God. Some read the words, “you believe in God,” imperatively, “believe in God.” This the Greek admits. The Vulgate reading, however, is preferable. The particle of comparison seems to be implied, “As you believe in God,” who cannot deceive or be deceived, “so, also believe in Me.” Have faith in Me, as God; believe all I say; and have that confidence in Me, which that faith inspires. My Providence shall watch over you and help you to come forth victorious in all your conflicts. Although departed from you, I shall be ever present with you, to secure victory in all your conflicts; and, finally, bring you to Myself, to share in My kingdom.

2. “In My Father’s house,” etc. In that heavenly mansion whither I am about to go, there is room for you all—a place proportioned to each one’s merits. So you need have no fear of being excluded, and of not following Me hereafter.

“If not, I would have told you that I go to prepare a place for you.” In the Greek, the particle “that,” is omitted, and according to this Greek reading, the sense is easier and more natural. If there were not many mansions in My Father’s heavenly palace, which you all expect, one day to reach, I would have told you so; and not be buoying you up and deluding you with vain hopes. “I go to prepare a place for you.” In leaving you for a time, I go to get ready for you one of those blissful mansions, for which, from eternity you were predestined. By My death, I shall throw open the gates of this heavenly palace, hitherto closed against men, and shall send down My spirit of grace to render you fit, in due time, for taking possession of it. Others, retaining the Greek (ὅτι), that, read the words interrogatively, thus: “If it were not so, would I have said, I would go to prepare a place for you?” (Beelen, Corlui, etc.)

3. “And if I shall go and prepare a place for you”—(already destined for you)—“I will come again and take you to Myself.” This is understood by some, of His final coming to judgment, when the felicity of the elect, in their union with their glorified bodies, will be consummated. Others, of His coming at death, when, at particular judgment, the fate of each shall be decided. Very likely, it refers to both; for, general judgment virtually takes place at death, as it is only a ratification of particular judgment.

“That where I am.” The word, “am,” refers to our Lord’s presence, at the time, in heaven in virtue of His Divinity, where I am now, in My Divine nature, Omnipresent, as God, you would be. In His human nature, He was on earth with them. But, at a future day, they shall dwell in these heavenly courts, where He was, at the very time, dwelling as to His omnipresent Divinity, by which He fills the heavens and the earth. The separation, then, is only temporary. They are to be for ever blessed hereafter with His society in heaven.

4. “And whither I go you know.” I frequently told you that I was to go to My Father in heaven, and enter into His glory. “And the way you know,” from My repeated declarations on the subject, to be My Passion and death (Matthew 16:21; Luke 9:22; 18:31–33). The Apostles ought to have known all from our Saviour’s several allusions and declarations. They knew it, in a general way. However, being slow of apprehension, they did not clearly see it, although they might and ought. The words, then mean, you might and ought to know whither I go, as I so often spoke of going to My Father; and the way, too, which I so often explained, to be My Death and Passion.

5. Thomas, whose slowness of apprehension was shown on another occasion also (20:25), here says, probably with a view of eliciting more definite knowledge from our Lord, they did not know whither He was going. Of this they had not a distinct knowledge or recollection at the time, being “slow of heart” (Luke 24:25), and tardy of apprehension.

6. Our Lord gives a distinct and explicit reply to the implied request of St. Thomas who, in saying, “how can we know the way?” impliedly conveys a request, that our Lord would point it out.

In this verse, He points to Himself as the way; the term of this way, whither He was going, He points out to be the Father.

“I am the way,” about which you question Me; “the way” through which alone you will reach the Father, the term of your journey; to whom I am going, so that you may, hereafter, follow Me, and reach to the same, and in Him find eternal happiness and rest “I am the way,” because, through My blood and merits this way, hitherto inaccessible to mankind, is thrown open (Heb. 10:20).

“And the truth and the life.” “And,” means, because. Our Lord explains how He is “the way,” because, He is “the truth,” that is, the source and fountain of faith, freeing men from all error, and by His holy doctrines pointing out the road to heaven. “And the life,” the source of supernatural life, viz., of sanctifying and actual grace, inspiring them with faith and grace, enriching them with merits, whereby, as so many ways, you tend to heaven. Wherefore, be not disturbed, by the prospect of My death, as well as your own, which will soon follow; rather believe and hope in Me, who will one day raise both Myself and you to a glorious life and conduct you to heaven. (A. Lapide, Corlui.)

Some Commentators understand the words, “the truth and the life,” adjectively, or, in the abstract, to mean, the true and life-giving way. He is “the way,” in His Divine Person, manifested in His Incarnation; in His office, as mediator with God; in His sacrifice, as our great High Priest for ever; in His intercession, as our advocate with the Father, giving us access with confidence to the throne of grace; “leaving us an example, that we should wall in His footsteps” (1 Peter 1:21).

He is “the truth,” essentially so, the source and fountain of all truth, “the life,” being “the Resurrection and the life,” through whom alone we can come to the Father, through His life-giving Spirit.

“No one cometh to the Father,” etc. He is Himself the only way for arriving at the destined term which is the Father, who is life eternal in Himself, giving life and happiness to all others.

7. He answers the other part of Philip’s interrogation, “we know not whither Thou goest,” or the term, to which you conduct us. They knew it not, because, they did not know Himself, who appearing in His human nature, is, in His Divine nature, identical with the Father. They knew and believed Him to be the Son of God. But they did not distinctly apprehend His consubstantiality with the Father, and identity of nature, till after the descent of the Holy Ghost, at Pentecost.

“And from henceforth, you shall know Him,” when I shall send My Spirit to enlighten you.

“And you have seen Him,” veiled in Me, who am one with Him, in the wonderful works I have performed.

8. Philip fancying our Lord spoke of the Father as visible under some external corporeal appearance, says, with some degree of eagerness, “Lord, show us”—under some visible outward appearance—“the Father,” of whom you speak, as seen by us. Philip may possibly wish for some vision of God, such as he read was vouchsafed to some of the ancient Prophets.

“And it is enough for us.” We will ask no more questions, as to the many mansions in your Father’s house reserved for us; or about your death, to be followed by glory or about any other reasons whereby you may be pleased to console us.

9. “So long a time.” For the space of three years, “have I been with you,” teaching and instructiug you, by word and example, proving My Divinity by miracles of the highest order. “And you have not known Me,” as God, consubstantial with the Father, possessing with Him the same identical, indivisible, essence; as man, you have acknowledged Me to be His Son, His legate. This request to show you the Father, arises from your not duly apprehending My Divinity, as if the Father and I were not the same, possessing the same identical nature.

“Philip, he that seeth Me seeth the Father also.” He that seeth Me in My visible, human form, seeth My Divinity implicitly, as in My human and Divine nature, I have but one person, the Divine Person of the Son of God. He “seeth My Father also,” since “My Father and I are one,” having one nature, “one,” and three distinct persons.

“Since the Father and I are “one,” “how sayest thou, show us the Father?” With a due apprehension of My Divinity concealed beneath My humanity, by seeing My Divinity under these veils, thou seest My Father also, who is one in nature with Me, though distinct as to person. “Seeth Me, seeth the Father also,” points to distinction of persons.

10. “Do you not believe.” The Greek is in the singular, dost thou not believe?—addressing Philip—“that I am in the Father and the Father in Me?” on account of the identity of nature.

This He proves from the effects. For, “the words which I speak,” viz., declaring that I am in the Father and the Father in Me. “I speak not of Myself,” without the Father. “But the Father abiding in Me,” speaks them, and not only speaks what I say in common with Me, but also works with Me, the great miracles you saw Me perform; thus giving proof that we are one; and He thus manifests His Divine nature through My humanity. Works of power are by appropriation, like all manifestations of Omnipotence, attributed to the Father, though common to the two other Persons of the Trinity.

11. He repeats the same, for greater emphasis’ sake.

12. If you believe not on account of My words, asserting My identity with the Father, believe Me on account of the great stupendous miracles I performed in proof of this assertion—miracles both as to substance, variety and magnitude, also in regard to the mode of operation, altogether Divine. These prove to demonstration the truth of My assertion, that the Father is in Me, operating these miracles, and I in Him, operating them also with Him.

“He that believeth in Me,” in the plenitude of My Divinity, believeth that I am in the Father, and the Father in Me. “The works that I do, He shall also do.” Such as the miracles of healing the sick, raising the dead to life, etc. This is not meant for every believer; but for some, such as the Apostles, and Apostolic men; this power is given them, in order to furnish an assurance of the truth of their mission. It is a gift left by our Lord to His Church, and to His followers, without stating that all His followers would do such works. It is meant as a motive of consolation to the Apostles. It also shows the merit and efficacy of faith.

“And greater than these,” etc. These words are understood by many, not of the intrinsic nature of the works themselves, as evidences of Divine power; since, no works could be a greater proof of Divine power than the raising of the dead. But, if not “greater” in themselves, they are greater in their effects. They had been attended with greater results. They effected the conversion of more sinners; they were not confined to Judea, but they were performed throughout the entire world, the conversion of which they brought about.

Others understand the words, of the works in themselves. For instance, the shadow of Peter cured the sick, which did not happen in our Lord’s time. All they did, however, was not from themselves, but through His power, derived from Him. He humbly concealed His power beneath the veils of human nature. But being now in the glory of God the Father, He displays it in all its effulgence through His ministers, who derive all their power from Him.

“Because I go to the Father.” I shall in My glorified state display the fulness of My power through My ministers, and when I am in my glory, I shall also send down on the Church the Spirit of power and of truth.

13. “And whatsoever you shall ask … in My name,” through My merits and powerful intercession. “Whatsoever,” without exception, especially in regard to matters connected with the manifestation of His Divinity and the truth of His doctrine. Of course, the object must be good, as the words, “in My name,” imply, and the required dispositions must be present.

“That I will do.” This shows the unity of nature; since, the Son grants what is asked from His Father.

“That the Father may be glorified in the Son,” who with the Father grants the objects of the petitions preferred to them in His Son’s name; and thus receives glory through His Son, on whose account, He grants their requests.

14. “If you ask “ME,” etc. “ME.” is not in the Greek, but it is supported by the best authorities. Not only will He grant what is asked of the Father through His merits; but also what may be asked directly of Himself, through His own merits and intercession. This He will grant, as being in power and nature equal to the Father and identical with Him. Some understand the preceding verse of petitions having reference to the greater miracles which He promises, especially as regards the spreading of the Gospel; they understand this verse of particular petitions in the several necessities of life.

15. The true test of their love for Him was, not the external expression of grief at His departure; but obedience to His will in all things, and the observance of His commandments. “The proof of love,” says St. Gregory, “is exhibited in work.”

16. “And”—if you observe My commandments—“I,” as man, as mediator of God and man, “will ask the Father.” This shows the distinction of Persons—“and He will give you another Paraclete,” or Comforter. “Another,” to replace Me on My departure from you. This conveys, that He was a Paraclete also.

“That He may remain with you,” and with your successors, and the entire Church, not for a time, as happens Me, in My visible stay among you, but, “for ever,” to the end of all time, to console you and all My faithful followers in their difficulties and perplexities.

17. “The Spirit of truth,” the source and author of all truth, who teaches all truth necessary for salvation, and preserves and frees us from all errors (16:13), “whom the world,” the kingdom of Satan, “the father of lies” (8:14), “cannot receive” whilst it remains in its present perverse condition.

“The world,” means worldly, carnal, corrupt men, bent on pleasure, and engrossed with the things of earth. “Cannot receive, because, it seeth Him not,” etc. Worldly, carnal men, are devoid of the necessary dispositions for receiving the Holy Ghost. They want the necessary intellectual and supernatural vision and knowledge, which comes through the light of faith. This class walk by sight, and not by faith. “The sensual man perceives not what is of the Spirit of God.” (1 Cor. 2) “Knoweth,” signifies, besides an act of the intellect, an operation of the will. They love not the Holy Ghost or His operations. Hence, they are in no disposition for receiving Him. They neither understand nor care about heavenly things.

“But you shall know Him.” The Greek is in the present, “you know Him,” by sanctifying grace.

“And He shall abide with you,” showing His presence by exerting His influence and power.

“And shall be in you,” dwelling in you, in a special manner, as, in His temples, in a manner quite different from the way in which I visibly show Myself to you.

18. Although I go from you to My Father, to send you another Comforter in My place; still, I shall not Myself personally desert you who are My beloved children (13:33), nor leave you comfortless in the destitute condition of children deprived of a parent.

“I will come to you.” I will return and console you in My glorious state, after my Resurrection.

19. “Yet a little while,” after a short interval of a few hours, “and the world,” worldly-minded men, “shall see Me no more.” My visible presence shall cease for them at My death, which takes place in a few hours. I shall, after that, be visible to My disciples only; worldly-minded men shall not see Me either visibly or by faith.

“But you see Me.” I shall show Myself to you, “because I live,” shall be resuscitated to a new and immortal life. I have essential life in my Divinity, “and you shall live.” This may mean: you shall not soon be subjected, like Me, to death, and shall continue in life, so that you may be able to see Me. Or, it may refer to their future resuscitation, when they shall see Him in glory and share in His happiness.

20. “In that day,” during My stay with you, after My Resurrection, including the time when I shall send down My Spirit at Pentecost, “you shall know” these leading mysteries of faith and understand them, viz., “that I am in the Father.” consubstantial with Him, having the same indivisible Divine nature with Him—you shall also know, “that you are in Me,” by My Incarnation, assuming your nature—as the members connected with the Head—“and I in you,” imparting to you My Spirit, the great gift of sanctification. “I in you,” as the vine in the branches, imparting life to you, as the vine imparts it to the branches, that are engrafted on it. “You in Me,” as the branches in the vine. “I in you,” as the vine in the branches, communicating the life-giving influence of Divine grace. From this passage are inferred, the mysteries of the Trinity, Incarnation, and Sanctification.

21. The above favours are not confined to the Apostles alone. They extend to all the faithful. “He that hath My commandments,” bears them in mind, “and keepeth them.” It won’t do, to believe and retain them in mind. It is necessary to observe them in deed. “He it is that loveth Me.” The observance of My commandments is the true test of love. “And he that loveth Me will be loved by My Father.” My commandments are the commandments I received of My Father. He, then, who keeps them, loves My Father, and shall be loved by Him in turn, and shall receive from Him abundant proofs of His love in the great blessings He shall bestow. “And I shall love him,” not only as God, but as man, and shall bestow on him great gifts here and hereafter.

“And will manifest Myself to him,” in this life, by a clearer revelation of Myself, by a practical knowledge and feeling of love, such as My Saints experience when they taste and see how good God is; and in the life to come, when he shall see Me face to face.

22. Judas Iscariot had left, the Evangelist, therefore, who had already stated that he had left, here guards against any mistake. The Judas here referred to was Thaddeus, the brother of James, the Less. He was the author of the Catholic Epistle.

“How is it, that Thou wilt manifest?” etc. He refers to verses 19–21. He could not understand how our Lord, in His glorious manifestation after death, would conceal Himself from worldly men, while showing Himself to His disciples.

23. Our Lord, replying in very general terms, says, that He will manifest Himself to more than His apostles, that “if any one”—no matter who—“love Him,” and—in proof of his love—“keep his word,” His “Father will love him,” in turn, and so will the Son also, as is conveyed in the plural form in next words, “and WE will come,” Father and Son; the Holy Ghost also comes, “and make our abode with him,” as guests, in the house of our friend. He will speedily manifest Himself, in His glorified body, to His Apostles after His Resurrection, and He will also specially manifest Himself to all the faithful, during life, by indwelling in them by His grace and communication of heavenly, spiritual and interior gifts. In this verse it is implied, that it is because worldly men do not love Him nor keep His commandments, He does not manifest Himself to them.

24. He here conveys, that many keep not His commandments, because they do not love Him. And to add greater importance to His commandments, and assert the honour of His Father, as is His invariable custom, He says these commandments are not His, “is not Mine,” independently of His Father, who, in communicating His Divine nature, to His Son in His eternal generation, communicated also all knowledge. “In Him were shut up all the treasures of knowledge and wisdom” (Ser. c. 7:16). Hence, neither the Father nor the Son love the world, nor shall They manifest themselves to it.

25. “Remaining with you.” Conversing in My mortal state with you, who understand the sublimity, as well as the novelty of My doctrines only imperfectly, on account of your rude state of mind.

26. “But the Paraclete,” the Consoler, to whom I referred already (verse 16), “the Holy Ghost,” He now mentions who that Paraclete is, “whom the Father will send in My name” (i.e.), at My entreaty; or on account of My merits. It may also mean, in My place, who am soon to leave you. “He will teach you all things,” causing you to understand clearly what, owing to your rude and imperfect state, you now can hardly understand or apprehend, “and bring to your minds,” on all befitting occasions, in the hour of trial and temptation, He will bring to your mind, what you might forget and lose sight of, and not even apprehend, in order to strengthen and console you. “All things whatever”—pertaining to salvation—“I have said to you,” while remaining here with you, in My visible, mortal state.

27. In this valedictory or leave-taking address, our Lord uses the form of benediction in use among the Jews, when using salutations and leave-taking. “Peace be with you.” This form of words embraced the abundance of all temporal and spiritual blessings. Our Redeemer, in leaving His Apostles peace, gives a never-failing promise of all blessings, especially tranquillity of soul, and holy resignation in the midst of the trials in store for them, and especially in the midst of their sorrows at His approaching death, and departure from them. In these words our Lord employs the general form in use. In the next words He specially applies and emphasizes it. “My peace, I give you.” a solid, abiding, never-ending peace, both to themselves and their successors. His peace embraces reconciliation and friendship with God, tranquillity of conscience, interior joy in one’s self and concord with our brethren. This He bequeaths as His undying inheritance. “Not as the world giveth.” The professions of friendship on the part of worldlings are vain, hollow, and insincere, ever changing and changeable. Worldlings may wish us blessings, but, they cannot confer them; and these blessings, such as wealth, pleasures, enjoyment, are brief and changeable. His peace is solid, enduring, and ever fruitful of priceless blessings, giving grace and help here, which will lead to eternal happiness hereafter.

“Let not your heart be troubled,” etc., at my departure, bearing in mind the many motives of consolation I have proposed to you, and the unfailing promises of support and peace I make you in the midst of tribulations.

This is a repetition of the consolatory affectionate language addressed to them (v. 1).

28. “You have heard that I said to you, I go away” (v. 3), “and I come to you” (v. 18, 19). This He said, because, He saw them sorrowful at the prospect of His approaching death, as if they would be left destitute, as children without a father, sheep without a shepherd, exposed to the fury of the Jews.

“I go away”—owing to My death—“and I come to you again,” and shall show Myself visibly, after My resurrection, and also by the manifest protection I shall extend to you in all your trials, from My throne of glory in heaven.

“If you loved Me,” with sincere love, unmixed with selfishness, putting your entire trust in Me. He knew they loved Him; still, it was a love mixed with selfishness; nor did they fully understand whither He was going, or the result of it.

“You would indeed be glad, because I go to the Father.” True love rejoices at the prosperity and advancement of the object loved. They should, therefore, rejoice at seeing Him return to His throne of glory in the bosom of His Father. This would also tend to their benefit, owing to the blessings He would confer on them by establishing the spiritual kingdom of His Church for ever, and delivering His people from their spiritual foes.

“For the Father is greater than I,” as man. This is clear if we consider our Lord’s human nature, which was to be glorified by His Father. In this sense, He might say, “I,” considered in My Divine Person, am greater than Myself, considered according to My humanity. “For”—as St. Augustine expresses it—“the form of God which He did not lose, is greater than the form of man, which he assumed.” It is of His humanity he speaks; for, in His Divine nature, He is equal to God (Philip. 2), and it is only in relation to it, He could say, “I go to the Father,” and he does not institute a comparison precisely between His Divine nature and that of the Father; but, between His present lowly condition, in which He was soon to suffer; and the state of glory, He was to resume, when returning to the bosom of His Father. This should be for them, rather a cause of joy than otherwise.

29. “And now I have told you before it come to pass.” I have told you all regarding My death, Resurrection, Ascension, and sending down of the Holy Ghost, not only for the purpose of consoling you; but, also with a view to strengthen and confirm your faith, “that when it shall come to pass,” when you shall see all these events which I predicted beforehand, accomplished—which shows I have the faculty of predicting future events—and demonstrated by miracles and works of power,

“You may believe,” your faith, which you have in Me already, may be confirmed; and you may see I am truly what I proclaimed Myself to be, viz., Christ, the Son of the living God.

30. “I will not now speak many things with you,” in explanation of My former teaching, upon which you require to be more fully enlightened. This is no time for lengthened discussions. My last hour is just at hand, My enemy is near.

“For, the prince of this world.” The devil, who rules over sinners and lovers of this world, through whose instigation, Judas is to betray Me, and the Jews to put Me to death, “cometh.” It is he that impels Judas, into whom he has entered, to approach with an armed band, to apprehend Me. Why the devil is called “prince of this world” (see c. 12:31).

“And in Me he hath nothing.” As I am wholly free from sin, in punishment of which death could be justly inflicted. Hence, Satan has no power over Me to put Me to death. Hence, he will act injustly in instigating others to put Me to death. But this will end in his own thorough discomfiture (Rom. 8:3; Heb. 2:14). I will cheerfully submit to death, of My own free accord, to destroy his dominion, and rescue My people from his grasp, by fully ransoming them in My blood. Or, the words may mean, understood in a future tense, he will not prevail over Me, since My death shall lead to My glory. Or, he will have no power over Me, so as to frustrate the plan of Redemption now marked out by Me, in voluntarily submitting to a cruel death.

31. “But that the world may know that I love the Father,” and I give the same proof of love that I exact from others, viz., the observance of God’s commandments. “And as the Father has given Me commandment,” viz., to die for the Redemption of mankind, “so I do,” cheerfully, of My own free will. In order to carry out My obedience in this matter. “Arise,” they were reclining on couches at the Last Supper. Then, He tells them to “arise,” “let us go hence,” to meet the traitor and his satellites, who accompany him for the purpose of violently apprehending Me.

Some Commentators (among them Jansenius) say, the sentence should be transposed, and these words placed first in the sentence, “Arise, tet us go hence,” “that the world may know that I love the Father,” and show this love by observing His commandments. Others supplement the words thus, “But (I deliver myself to His power), that the world may know,” etc. (Corlui.)

It is a subject of controversy whether the disciples rose up at once, and accompanying our Lord, proceeded with Him on His way to the Garden of Olives. Some hold they did. It is supposed in this opinion, that while on their way He delivered the following discourse (15, 16), and uttered the prayer to His Father (17). Or, whether having risen from the table, they remained in the room, from a reluctance to depart from their beloved Lord, and that while they lingered in the room the following discourse and prayer were uttered. The latter opinion is grounded on the following reasons:—

1. The Evangelist does not state that they left immediately.

2. It would be difficult and inconvenient for the disciples proceeding in a body, to hear all our Lord says up to c. 18.

3. St. John says (18:1), it was “when He said these things, He went forth with His disciples,” etc.

4. The other Evangelists (Matthew and Mark) say, when they left, it was a hymn they sung. They make no allusion to a discourse (A Lapide). The former opinion is regarded as probable, and adopted by many able Commentators, among them, Toletus. These maintain, that our Lord and His disciples, suiting the action to the words, arose at once from the table, and proceeding in the stillness and darkness of the night, along the solitary road towards the place, where He was to be captured and betrayed by Judas, our Lord delivered the following discourse, standing at times, or walking, as best suited the occasion; and, then, having finished the discourse (15, 16) and the prayer being addressed to His Father (18), He went forth beyond the Cedron, and entered the Garden of Gethsemani.

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