3r1—38. XIV. τ---2.9
ἔχητε ° ἐν ἀλλήλοις.”
3 ὑπάγεις ; ,
pou viv ἀκολουθῆσαι’ ὕστερον δὲ ἀκολουθήσεις por.” αὐτῷ 6 Πέτρος, Κύριε, Stati οὐ δύναμαί σοι ἀκολουθῆσαι ἄρτι ;
τὴν ψυχήν µου ὑπὲρ cod ᾿θήσω.” “Thy ψυχήν σου ὑπὲρ ἐμοῦ θήσεις;
2\ 7 q , πι 2 2 , ΄ ἀλέκτωρ Ὑφωνήσει ' ἕως οὗ ἀπαρνήσῃ µε τρίς. XIV. 1. “Mh "ταρασσέσθω ὑμῶν ἡ καρδία: πιστεύετε εἰς τὸν
Θεὸν, καὶ εἰς ἐμὲ πιστεύετε.
~ > a σ ἀπεκρίθη αὐτῷ 6 ᾿Ιησοῦς, “"Ὅπου ὑπάγω, οὗ δύνασαί
2. ἐν τῇ Ὁ οἰκίᾳ τοῦ πατρός µου μοναὶ
821
36. Λέγει αὐτῷ Σίμων Πέτρος, “ Κύριε, ποῦ ο Kom. i. 12
, and xv. 5
37- Λέγει
ρα. ασ.
8. ᾽Απεκρίθη αὐτῶ 6 ᾿Ιησοῦς, α Mk. xiv. ρινη re η >
30. Zeph. ii. 14.
ἃ xitig3, Ps. lv. 4.
b Cp. ii. 16; 20οτ.ν.1.
. ¢Cp.1 Mac. vii. 38.
d Gen. xxx.
ἀμὴν ἀμὴν λέγω σοι, οὐ μὴ
πολλαί εἶσιν: Tet δὲ μὴ, εἶπον ἂν ὑμῖν. πορεύομαι” ἑτοιμάσαι ,
1 φωνηση in HABG.
fore the kind rather than the degree of love is indicated in the clause καθὼς ἠγάπησα ὑμᾶς κ. τ. A.—Ver. 35. And this Christian love is to be the sole sufficing evidence of the individual’s Christianity: ἐν ovr (emphatic) γνώσονται . . . ἀλλήλοις. Cf. Acts iv. 32, 1 John iii. 10; also Tertull., Afol., 39, “vide, inquiunt, ut invicem se diligant’?; Clem. Alex., Strom., ii. 9; Min. Felix, Octavius, 9.—Ver. 36. On this announcement of Jesus that He was shortly to leave them follow four characteristic utterances of the disciples. First as usual, λέγει αὐτῷ Σίμων Πέτρος, Κύριε wot ὑπάγεις; ‘Lord, where are you going?” referring to ver. 33. The Vulgate renders ‘‘ Domine, quo vadis ?”’ ‘tthe words which the legend ascribes to Peter when withdrawing from persecu- tion in Rome he met Jesus entering the city. Jesus does not needlessly excite them by plainly telling them of His death, for He has much to say to them which He wishes them to listen to un- disturbed. He assures Peter that though he cannot now accompany his Master, he will afterwards follow, and so rejoin Him; cf. xxi. 19.—Ver. 37. This does not satisfy Peter. He sees it is some dangerous enterprise Jesus is undertak- ing, and he feels his courage discredited by the refusal to be allowed to accom- pany Him. Κύριε Stati. . . θήσω. “Putasne ulla itineris molestia me terreri?’’ Grotius. ‘‘In the zeal of love he mistakes the measure of his moral strength.” Meyer. Mt. and Mk. τερτε- sent all the disciples as making the same declaration (Mt. xxvi. 35, Mk. xiv. 31); which made it all the more necessary to expose its unconscious hollowness, pain- ful as it must have been to Jesus to do 60. Thy ψΨυχήν gov... tpls. “ Wilt
3 ett is inserted before πορενοµαι in SABC*DKL.
thou lay down... ? So far from that, you will deny me thrice before the morn- ing.” οὐ μὴ ἀλέκτωρ φωνήσει. * Cock- crow ’’? was used among the Jews as a designation of time (Lightfoot on Mt. xxvi. 34); cf. Mk. xiii. 35, where the night is divided into ὀψέ, μεσονύκτιον, ἀλεκτοροφωνία, mpwt. At the equinox cock-crow would be between 2 and 4 A.M. See Greswell’s Dissert., iii. 216. This was incomprehensible; how the night could bring circumstances so appalling as to tempt any of them, and compel the hardiest to deny Jesus, they could not conceive.—CHAPTER XIV. Ver. 1. But as they sat astounded and perplexed, He continues, Mj ταρασσέσθω ὑμῶν ἡ καρδία. Let not your heart be tossed and agitated like water driven by winds; cf. Liddell and S. and Thayer. He not only commands them to dismiss their agitation, but gives them reason: πιστεύετε . . . πιστεύετε. ‘ Trust God, yea, trust me.” Trust Him who over- tules all events, He will bring you through this crisis for which you feel yourselves incompetent; or if in your present circumstances that faith is too difficult, trust me whom you see and know and whose word you cannot doubt. It is legitimate to construe the first πιστεύετε aS an indicative, and the second as imperative: but this gives scarcely so appropriate a sense.—Ver. 2. As an encouragement to this trust, He adds, ἐν τῇ οἰκίᾳ . . . ὑμῖν. Heis going home to His Father’s house, but had there been room in it only for Himself He would necessarily have told them that this was the case, because the very reason of His going was to prepare a place for them. ὅτι assigns the reason for the necessity of explanation: the reason being that His purpose or plan