tance to be traversed” (Milligan and Moulton). All along the course to the Father’s house they are still with Him.
The truth. As being the perfect revelation of God the Father: combining in Himself and manifesting all divine read- ity, whether in the beeng, the law, or the character of God. He embodies what men ought to know and believe of God ; what they should do as children of God, and what they should be.
The life. Not only life in the futwre world. He is “the principle and source of life in its temporal development and future consummation, so that whoever has not received Him into himself by faith, has become a prey to spiritual and eter- nal death” (Meyer). “He that believeth on the Son hath everlasting life.” Compare Col. ili. 4; John vi. 50, 51; xi. 25, 26.
“T am the way, the truth, and the life. Without the way there is no going; without the truth there is no knowing; without the life there is no living. Iam the way which thou shouldst pursue; the truth which thou shouldst believe; the life which thou shouldst hope for ” (Thomas a Kempis, “Imi- tation of Christ,” iii., 56). On Cw7, life, see on i. 4.
Unto the Father. The end of the way.
7. Had known (éyvéxerre). Rather, had learned to know, through my successive revelations of myself.
Ye should have known (éyvexerte dv). The same verb as above. Some editors, however, read dere, the verb signifying absolute knowledge, the knowledge of intwition and satisfied conviction. If this is adopted, it marks a contrast with the progressive knowledge indicated by éyvexerre. See on ii. 24.
My Father. Not che Father, as ver. 6. It is the knowledge of the Father in His relation to the Son. Through this knowl- edge the knowledge of God as the Father, “in the deepest
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