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OF

THE GOSPEL OF ST. JOHN,

CONSISTING OF

AN ANALYSIS OF EACH CHAPTER,

AND OF A

COMMENTARY,

CRITICAL, EXEGETICAL, DOCTRINAL, AND MORAL,

HAVING THE TEXT, ENGLISH AND LATIN, PREFIXED IN
FULL TO EACH CHAPTER ;

ALSO,

THE VERSES IN EACH CHAPTER MARGINALLY ARRANGED,
SIDE BY SIDE WITH THE COMMENTARY.

BY HIS GRACE

THE MOST

REV. DR. MACEVILLY,

Archbishop of Tuam.

DUBLIN:

M. H. GILI, & SON, 50 UPPER O'CONNELL STREET.

NEW YORK:

BENZIGER BROTHERS, 113 BROADWAY.

1889.

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DUBLIN: PRINTED BY SEALY, BRYERS AND WALKER, 94, 95 AND 96 MIDDLE ABBEY STREET.

GENERAL INTRODUCTION.

As the General Introduction prefixed to the first edition of our Commentary on the Gospel of St. Matthew was meant for the three other Gospels also, which we contemplated expounding in course of time, we shall not trespass on the patience of the reader by travelling over the same ground once more.

But as one portion of that Introduction is peculiarly suited to the circumstances of the present time, we may be allowed to reproduce it, and prefix it to this our Commentary on the Gospel of St. John :

"In addition to the foregoing reasons, the character of the age on which we have fallen, considerably influenced me in publishing a Commentary on the Gospels at the present time. Was it ever more necessary, at any period in the history of Christianity, than it is at this day, to place before the world, in as clear a light as possible, an exposition in accordance with the unerring teachings of the Catholic Church, of the fundamental principles of faith and morals, with which the Son of God came down to enlighten a world He found sitting in darkness and in the shadow of death? Does the condition into which many parts of the world are at this moment relapsing, promise to be an improvement on that state of Paganism in which He found it when He came to proclaim glory to God and peace to men? Has not His spouse and representative, the Catholic Church, with whom He deposited the fulness of truth, and to whom He bequeathed the plenitude of His authority, as fierce a struggle before her, enemies as embittered to encounter, as she had when she was forced to seek shelter for a time in the bowels of the earth, and the Flavian Amphitheatre re-echoed to the savage yells of,Christianos ad leones?' Are the principles of Atheism, Materialism, total negation of all future sanction, which even the very fables of Paganism dimly shadowed forth, less deadly or noxious in their consequences, both as regards here and hereafter, than the principles of Polytheism she succeeded in extirpating? As regards public authority, was the all-absorbing power of Pagan rulers more crushing that the iron-despotism which men would now fain establish in the most powerful kingdoms under the specious name of Liberty? Liberty-that name, like religion itself, so often injuriously invoked, as if it could be ever found dissociated from the holy influences of God's Spirit, for, Where the Spirit of the Lord is, there (and there only) is liberty' (2 Cor. iii. 17).

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"Do we not see every day,unholy efforts persistently made and unjustly enforced, even at the risk of Anarchy, to render to Cæsar, not only what belongs to Cæsar,

but also to concentrate in him all rights, human and divine; to constitute him the sole guardian, depositary and dispenser of what belongs to God, and this in defiance of all the principles of true liberty, despite solemn treaties, and in violation of guaranteed rights of conscience? Does not 'this all absorbing power of the State, resting solely on brute force, entering into an unholy league with condemned Secret Societies, which embrace both hemispheres, unjustly invade and trample under foot the sacred rights of parents, forcing them to have their children, destined one day to fill those seats vacated by the fallen angels, brought up in schools, where the sacred name of God is utterly ignored, and their tender minds indoctrinated in the soul destroying principles of Materialism ?

"What is this but a persistent attempt at the revival of Paganism, making might or the law of the strongest, the sole standard of right? What is it but the substitution of brute force for the abiding blessings of moral influences. What is it but a rapid approach to that sad state of spiritual decay, of which our Redeemer Himself forewarns us, 'Think you when the Son of Man cometh, shall He find faith on earth?' (Luke xviii. 8.)

"As the Son of God came down from heaven, not only to be our Redeemer, but our teacher; not only to ransom us with the effusion of His precious blood, but to enlighten us with these saving truths, the knowledge of which, joined to firm and unhesitating faith, He has made an indispensable condition of salvation, it must be ever a subject of the deepest spiritual interest, to place these truths in as clear a light as possible. Whether this Commentary may serve in any way to advance this end, must be left to others to decide."

TUAM, February 21st, 1889.

JOHN MACEVILLY,

Archbishop of Tuam.

PREFACE

ΤΟ

GOSPEL OF ST. JOHN.

ST. JOHN, the Apostle, the inspired author of this fourth Gospel, was son of Zebedee and Salome. He, as well as all the other Apostles, if we except the Traitor Judas, were natives of Galilee. He followed his father's humble occupation of fisherman on the lake of Galilee. Zebedee, it would seem, was possessed of some means, as he had in his employment hired servants (Mark i. 20). John himself, it would appear, was also possessed of some means. For, we find, he took into his own house in Jerusalem, the Blessed Mother of God, who had been confided to his filial care by her dying Son and Saviour (xix. 27).

His mother Salome was nearly related to the Blessed Virgin (xix. 26). The Evangelist was, therefore, closely connected with our Blessed Lord, by ties of kindred. This circumstance, perhaps, might have influenced Salome in preferring her request. to our Lord to assign a place of pre-eminence in His kingdom to both her sons, James and John (Matthew xx. 20, 21). This Salome is reckoned among the pious women, who accompanied our Lord in His mission, and ministered to Him out of their substance (Mark xx. 40, 41; Matthew xxvii. 55, 56). She faithfully followed Him to the foot of the cross (Matthew xxvii. 56). Nor did she leave Him until He was placed in His sepulchre (Mark xvi. 1).

It is said that John was one of the two disciples of the Baptist, who attached themselves, in the first instance, for a short time, to our Blessed Lord (John i. 37). Likely, he was among the few disciples who were present at the Marriage Feast of Cana (chap. ii.), which, as an eye-witness, he so graphically and minutely describes. Having returned, for a time, to his ordinary occupation of fisherman, he was permanently called by our Lord, while engaged with his father Zebedee, and his elder brother James, afterwards called "James the Greater," in mending their nets on the shore of the sea of Tiberias or lake of Galilee (Matthew iv. 21, 22).

He is known, as the beloved disciple, "the disciple whom Jesus loved." (xiii. 23, etc.) No doubt, he made a grateful return, from all his heart, for the singular love which his Divine Master had shown him on several occasions. By the constant repetition of the holy name of Jesus, throughout his Gospel and Epistles, he shows how this adorable name was uppermost in his mind, engraven on his heart, and the chief absorbing thought of his inmost soul.

On several occasions, our Lord had selected him as the object of special favour. He was chosen to be present at the raising of Jairus's daughter from the dead

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