which makes us best acquainted with the profoundly human side of His life” (Godet). How far such a conception of deity is removed from the pagan ideal, may be seen by even a super- ficial study of the classics. Homer’s gods and goddesses weep and bellow when wounded, but are not touched with the feeling of human infirmity * (see on iii. 16). “The gods,” says Glad- stone, “while they dispense afflictions upon earth, which are neither sweetened by love, nor elevated by a distinct disciplin- ary purpose, take care to keep themselves beyond all touch of grief or care.”
‘¢The gods ordain The lot of man to suffer, while themselves Are free from care.” “ Tliad,” xxiv., 525.
So Diana, when appealed to by the wretched Hippolytus for sympathy, replies:
“I see thy love, but must not shed a tear.” Euripides, ‘‘ Hippolytus,” 1396.
The Roman satirist unconsciously bears witness to the profound truthfulness and beauty of this picture of the weeping Saviour, in the words: “Nature confesses that she gives the tenderest of hearts to the human race by giving them tears: this is the best part of our sensations” (Juvenal, “ Satire” xv., 131-133).
36. Loved (éf/Ae). Not the word in ver.5. See on v. 20, and compare Xx. 2.
37. Of the blind (rod rupdod). Referring to the restoration of the blind man in ch. ix. The A. V. is too indefinite. Rev., rightly, of him that was blind.
Have caused, etc. This saying of the Jews may have been uttered ironically, in which case it throws light on the meaning
* Perhaps the nearest approach to such a sentiment in Homer is the case of Thetis, weeping for and with her son Achilles (‘‘ Iliad,” i., 360; xviii., 51, 66).