|Douay-RheimsDouay-Rheims Bible — The New Testament was published at Rheims, France (1582), the Old Testament at Douay (1609) by exiled English Catholic scholars. Bishop Challoner updated it extensively mid-18th century. The Douay-Rheims served as the English bible for the Catholic world for centuries. This text set is from an approved 1914 U.S. printing.||Clementine Latin VulgateClementine Latin Vulgate Bible — Update to the Latin Vulgate Bible of St. Jerome, a foundational Catholic bible, originally issued under Pope Sixtus V and authoritatively revised by Pope Clement VIII, hence its name. This 1914 printing starts with the original Clementine text and takes into account variations in prior printings as well as correctoria officially issued by the Vatican.||Haydock CommentaryHaydock Catholic Bible Commentary — Originally compiled by Catholic priest and biblical scholar Rev. George Leo Haydock (1774-1849); written with the Douay-Rheims Bible in view.||Sacred Scripture ShortcutsSacred Scripture Shortcuts — Over 1,600 bible verses that underlie Catholic teachings and practice, especially those that are disputed by non-Catholics or are otherwise controversial.|
|1 Let not your heart be troubled. You believe in God, believe also in me.||Non turbetur cor vestrum. Creditis in Deum, et in me credite.||After having answered the questions of S. Peter, Jesus again addresses himself to his disciples, and bids them not to be afflicted or troubled, at what he says to them. Many Greeks and Latins begin this chap. thus: Jesus said to his disciples, let not your hearts be troubled. S. Chrys. — Euthym. Leont. Theophyl. Theodor. &c. agree, that our Saviour wished to encourage his apostles, who were so much troubled, because he had said, that Peter should deny him. They thought within themselves, if Peter, who is the strongest, and most resolute amongst us, shall so far forget himself, as to deny his master, what will become of us? Jesus seeing their anxiety, tells them not to be troubled; but to believe in him, and in his words, for he had said, that he would not lose any, whom his Father had given him; (John c. vi, v. 39.) and that whosoever should believe in him, should have life everlasting. c. iii, v. 15. — Let not your heart be troubled. Christ here begins those
incomparable discourses to his apostles, which are set down in the four next chapters. His sufferings and death now approaching, he forewarns them not to be troubled. You believe in God, and put your trust in him; believe also, and trust in me, no less than in him. Wi.
|2 In my Father's house there are many mansions. If not, I would have told you: because I go to prepare a place for you.||In domo Patris mei mansiones multæ sunt. si quo minus dixissem vobis: Quia vado parare vobis locum.||In my Father's house. He does not say of your Father: for though God be the Father of all by creation, and of the just, by the grace of adoption; yet Christ in several places, calls him his Father, in a quite different sense, that is, as he was his eternal Father, as the ancient interpreters observe. Wi. — These many mansions signify different degrees of glory in heaven. S. Jer. l. ii. adv. Jovin.
|3 And if I shall go, and prepare a place for you, I will come again, and will take you to myself; that where I am, you also may be.||Et si abiero, et præparavero vobis locum: iterum venio, et accipiam vos ad meipsum, ut ubi sum ego, et vos sitis.||I will come again: not only by rising the third day, but at your death, and at the day of judgment: that where I am, you also may be, and may receive the reward of eternal happiness in my kingdom.
|4 And whither I go you know, and the way you know.||Et quo ego vado scitis, et viam scitis.||And whither I go, you know, and the way you know. Thomas replied, we know neither. Jesus saith to him, I am the way. They knew it says S. Aug. (tract. 69.) but they did not know, that they knew it: they knew their Master, Jesus Christ, and he was the way: they also knew, that is, believed, the kingdom of heaven, but they knew not, that he was returning thither: for as yet their imaginations were upon a temporal kingdom. — I am the way, by my doctrine and example: I am the Truth, by my promises; and I am Life, by the graces I offer and give. Wi.
|5 Thomas saith to him: Lord, we know not whither thou goest; and how can we know the way?||Dicit ei Thomas: Domine, nescimus quo vadis: et quo modo possumus viam scire?|
|6 Jesus saith to him: I am the way, and the truth, and the life. No man cometh to the Father, but by me.||Dicit ei Iesus: Ego sum via, et veritas, et vita. nemo venit ad Patrem, nisi per me.|
|7 If you had known me, you would without doubt have known my Father also: and from henceforth you shall know him, and you have seen him.||Si cognovissetis me, et Patrem meum utique cognovissetis: et amodo cognoscetis eum, et vidistis eum.||If you had known me, you would surely  have known my Father also. That is, (says S. Chrys. S. Cyril, &c.) did you know me to be his true, and eternal Son, you would always know him to be the Father from all eternity. And from henceforth, especially from the coming of the Holy Ghost, you shall know him with a more perfect knowledge. And you have seen him, not as to the divine nature: in this manner, you have neither seen him, nor me. But,
|8 Philip saith to him: Lord, shew us the Father, and it is enough for us.||Dicit ei Philippus: Domine, ostende nobis Patrem, et sufficit nobis.|
|9 Jesus saith to him: Have I been so long a time with you; and have you not known me? Philip, he that seeth me seeth the Father also. How sayest thou, Shew us the Father?||Dicit ei Iesus: Tanto tempore vobiscum sum: et non cognovistis me? Philippe, qui videt me, videt et Patrem. Quomodo tu dicis: Ostende nobis Patrem?||He that seeth me, seeth the Father also:  that is, he seeth him, who is not a man only, but who also, by my divine nature, am one and the same with the Father: so that he who believes, and as it were sees, or knows by faith, who I am, cannot but know, that I am one with my eternal Father; not one person, as the Sabellians fancied, but one in nature and substance. The ancient Fathers take notice against the Arians, that these words, and others that follow in this chapter, could not be true, if Christ was no more than a creature, though ever so perfect, there being an infinite distance betwixt God and the highest of his creatures. Wi.
|10 Do you not believe, that I am in the Father, and the Father in me? The words that I speak to you, I speak not of myself. But the Father who abideth in me, he doth the works.||Non creditis quia ego in Patre, et Pater in me est? Verba, quæ ego loquor vobis, a me ipso non loquor. Pater autem in me manens, ipse fecit opera.||Do you not believe that I am in the Father, and the Father in me? These words confirm the equality of the Father and the Son: nor can they be expounded of an union of affection only, by what Christ told them before. Jo. v. 17. 19. As the Father worketh till now, so I work: and whatsoever things the Father worketh, these also in like manner the Son doth. Wi. — In the Son and in the Father, there is one and the same essence, the same wisdom, the same power; so that what the Son says, he does not say it of himself, and what the Son does, he does not do it of himself; but it is the Father, who abideth in the Son, who both acts and speaks.
|11 Believe you not that I am in the Father, and the Father in me?||Non creditis quia ego in Patre, et Pater in me est?|
|12 Otherwise believe for the very works' sake. Amen, amen I say to you, he that believeth in me, the works that I do, he also shall do; and greater than these shall he do.||Alioquin propter opera ipsa credite. Amen, amen dico vobis, qui credit in me, opera, quæ ego facio, et ipse faciet, et maiora horum faciet: quia ego ad Patrem vado.||And greater than these shall he do, because I go to the Father. Christ speaks of the greatness of visible miracles, and tells them, that after his ascension, they shall be enabled, even to do greater miracles than he has yet shewn to the world. He would give this power to his disciples, who were to convert the world; and perhaps the greatest miracle of all, was the conversion of the whole world. Wi. — Behold another proof of my divinity, viz. the wonderful miracles those perform, who believe in me. An impostor may seduce the vulgar with false miracles, or, perhaps, with real wonderful prodigies; but he cannot confer that power on others. Behold, I have performed miracles by my own power, without any deceit, and always with a sovereign authority. I have given those, who believed in me, power to work in my name, as great, and even greater miracles, than I have done myself. All this I have done, to shew you, that I am equally God with the Father. I truly am so, then, for it would
be impossible for God to assist an impostor, a liar, and an enemy to his honour and glory. Calmet.
|13 Because I go to the Father: and whatsoever you shall ask the Father in my name, that will I do: that the Father may be glorified in the Son.||Et quodcumque petieritis Patrem in nomine meo, hoc faciam: ut glorificetur Pater in Filio.||That will I do. He does not now say, this the Father will do: to shew that the power of both is equal, and the same. Wi.
|14 If you shall ask me any thing in my name, that I will do.||Si quid petieritis me in nomine meo, hoc faciam.|
|15 If you love me, keep my commandments.||Si diligitis me: mandata mea servate.||Instead of afflicting yourselves at our separation, and my going to the Father, you ought, if you truly love me, to testify your affection, by a faithful observance of my commandments. Behold, this is the best proof you can give me of your attachment: better far than any exterior sign of grief and tenderness. S. Chrys.
|16 And I will ask the Father, and he shall give you another Paraclete, that he may abide with you for ever.||Et ego rogabo Patrem, et alium paraclitum dabit vobis, ut maneat vobiscum in æternum,||Paraclete. This is a comforter: or also an advocate: inasmuch as by inspiring prayer, he prays, as it were, in us, and pleads for us. — For ever. Hence it is evident, that this spirit of truth was not only promised to the persons of the apostles, but also to their successors, through all generations. Ch. — I have not changed the word Paraclete, which signifies, both and advocate and a comforter. He shall remain with you, and in you, for ever. What greater happiness, what greater security for the faithful, than to have this divine promise, the Holy Ghost, the Spirit of truth, remaining with the Church for ever, to protect her, and preserve her from all errors and heresies? Wi. — If the Holy Ghost had been promised only to the apostles, their successors could not have challenged the promise. But the promises and privileges were not merely personal, but attached to their office perpetually. Hence, the Holy Ghost, in every age and clime,
perpetually watches over the Catholic Church, and preserves her from both open and secret attacks of her enemies.
|17 The spirit of truth, whom the world cannot receive, because it seeth him not, nor knoweth him: but you shall know him; because he shall abide with you, and shall be in you.||Spiritum veritatis, quem mundus non potest accipere, quia non videt eum, nec scit eum. vos autem cognoscetis eum: quia apud vos manebit, et in vobis erit.|
|18 I will not leave you orphans, I will come to you.||Non relinquam vos orphanos: veniam ad vos.|
|19 Yet a little while: and the world seeth me no more. But you see me: because I live, and you shall live.||Adhuc modicum: et mundus me iam non videt. Vos autem videtis me: quia ego vivo, et vos vivetis.||The world seeth me no more, after my death; but you shall see me, conversing with you for forty days, after my resurrection. Wi.
|20 In that day you shall know, that I am in my Father, and you in me, and I in you.||In illo die vos cognoscetis quia ego sum in Patre meo, et vos in me, et ego in vobis.||In that day, when I am risen again, or when the Holy Ghost is come, you shall know that I am in the Father, and how, and in what manner: as also, how I am in you, and you in me. Our Saviour Christ, on several occasions, speaks of different ways of being united, or of being one; as first, of being one in nature and substance, and by such an union, as agrees only with the divine persons, who are one in all things. 2dly, Persons may be one, or united in affection and love, which also, as to its most perfect manner, agrees only with the three divine persons; but a similitude, and an imitation of this union of love, is found among creatures, both when they love God, and when for God's sake, they love one another: yet these unions are as different as God, and his creatures. The Arians and Socinians lay hold on these expressions, and of the words, (c. xvii. v. 21.) when Christ prays, that his disciples may be one, as he and his Father are
one, which words imply no more than a similitude, and an imitation of that union of love (with which the three divine persons love one another) though at an infinite distance. If the old or new Arians examined, with a sincere desire of finding the truth (which they ought to seek from many passages in the New Testament, as well as from the sense and tradition of the Church, guided by the promised Spirit of Truth) they might certainly find how different is the union of nature and substance of the eternal Son with his eternal Father, and of that union of the three divine persons, when they are said to be one, from that inferior and lesser union of love and affection, by which either God loves his adoptive children, his faithful servants, or they love one another: they would easily discover, that many things are said of the unity and union of the divine persons, which could not be true, unless they were one and the same God, coeternal and consubstantial, which by no
means can be said of God and his creatures, nor of the union of affection only, by which the creatures love one another. Wi.
|21 He that hath my commandments, and keepeth them; he it is that loveth me. And he that loveth me, shall be loved of my Father: and I will love him, and will manifest myself to him.||Qui habet mandata mea, et servat ea: ille est, qui diligit me. Qui autem diligit me, diligetur a Patre meo: et ego diligam eum, et manifestabo ei meipsum.||Now that Christ in this place speaks only of this imperfect union of affection, appears by the following words: he that keepeth my commandments, loveth me: and he that loveth me, shall be loved by my Father, and I will love him, and I will manifest myself to him: that is, by particular graces and favours, and by a recompense of glory in the next life. Wi.
|22 Judas saith to him, not the Iscariot: Lord, how is it, that thou wilt manifest thyself to us, and not to the world?||Dicit ei Iudas, non ille Iscariotes: Domine, quid factum est, quia manifestaturus es nobis tepisum, et non mundo?||Lord, how is it? Lit. what is done, or, what will be done, that thou art about to manifest thyself to us, and not to the world? This apostle imagined, that the Messias would make manifest his glory of a temporal kingdom, not to them only, but to all the world. But Christ, by his answer, lets him know, that he spoke only of a manifestation of his love to those that loved him. If any man love me, my Father will love him, and we will come to him, that is, the three divine persons, will come to his soul, in a special manner, so as to bless him with an infusion of graces, and make our abode in his soul. Wi.
|23 Jesus answered, and said to him: If any one love me, he will keep my word, and my Father will love him, and we will come to him, and will make our abode with him.||Respondit Iesus, et dixit ei: Si quis diligit me, sermonem meum servabit, et Pater meus diliget eum, et ad eum veniemus, et mansionem apud eum faciemus:|
|24 He that loveth me not, keepeth not my words. And the word which you have heard, is not mine; but the Father's who sent me.||qui non diligit me, sermones meos non servat. Et sermonem, quem audistis, non est meus: sed eius, qui misit me, Patris.|
|25 These things have I spoken to you, abiding with you.||Hæc locutus sum vobis apud vos manens.|
|26 But the Paraclete, the Holy Ghost, whom the Father will send in my name, he will teach you all things, and bring all things to your mind, whatsoever I shall have said to you.||Paraclitus autem Spiritus sanctus, quem mittet Pater in nomine meo, ille vos docebit omnia, et suggeret vobis omnia, quæcumque dixero vobis.||The Paraclete, the Holy Ghost, whom the Father will send in my name, as proceeding also from me: and therefore Christ saith, in the next chapter, (v. 26) that he himself will send him from the Father. He will teach you all things, &c. He will give you a more perfect knowledge of all those truths, which I have taught you. Wi. — Teach you all things. Here the Holy Ghost is promised to the apostles, and their successors, particularly, in order to teach them all truth, and to preserve them from error. Ch. — The Scripture, in different places, remarks, that the apostles did not understand the accomplishment of prophecies, as soon as they were fulfilled. Luke xxiv. 27. They could not draw the comparison between the actions of our Saviour, and the figures of the old law: but no sooner had the Holy Ghost descended upon them, than they explained the Scriptures, their hearts and eyes being opened and enlightened by the light of the Holy Spirit. Calmet. — See c.
xvi. v. 12. and 13.
|27 Peace I leave with you, my peace I give unto you: not as the world giveth, do I give unto you. Let not your heart be troubled, nor let it be afraid.||Pacem relinquo vobis, pacem meam do vobis: non quomodo mundus dat, ego do vobis. Non turbetur cor vestrum, neque formidet.|
|28 You have heard that I said to you: I go away, and I come unto you. If you loved me, you would indeed be glad, because I go to the Father: for the Father is greater than I.||Audistis quia ego dixi vobis: Vado, et venio ad vos. Si diligeretis me, gauderetis utique, quia vado ad Patrem: quia Pater maior me est.||The Father is greater than I.  According to the common exposition, Christ here speaks of himself, as made man, which interpretation is drawn from the circumstances of the text, Christ being at that time, going to suffer, and die, and shortly after to rise again, and ascend into heaven, all which agree with him, as man, and according to his human nature. But the Arians can take no advantage from these words, (though with divers of the ancient Fathers, we should allow them to be spoken of Christ, as the Son of God:) the Father may be said in some manner to be greater than the Son, if we consider the order of the divine processions, that is, that the Father is the first person, and proceeds from no other; whereas the Son proceeds from the Father. If any one, says S. Chrys. will contend, that the Father is greater, inasmuch as he is the cause, from which the Son proceedeth, we will bear with him, and this way of speaking: provided he grant that the Son is not of a different
substance, or nature. S. Athanasius allows the same, and takes notice, that though the Father is said to be greater, yet he is not said to be better, nor more excellent, than the Son; because they are one and the same in substance, nature, and other perfections. Wi. — The enemies of the divinity of Christ here triumph, and think they have the confession of Christ himself, that he is less than the Father. But if they would distinguish the two natures of Christ, their arguments would all fall to the ground. Jesus Christ, as man, and a creature, is inferior to his Father, the Creator; but, as God, he is, in every respect, equal to him. S. Basil, S. Aug. &c. — Others, likewise, answer it thus: Following the confused opinion of the world, and even of the apostles themselves, who as yet only considered Christ as a prophet, and as a man, eminent in virtue and sanctity, he was less than the Father. S. Chrys. Leont. Theophyl. Euthym. — And likewise the title of Father, (as we generally
use the word) is greater, and much more honourable, that that of Son; and in this respect, Christ is inferior to his Father. S. Athanas. S. Hilar. S. Epiph. S. Greg. Nazianz. and S. Cyril.— But this appellation, though really true, does not destroy the equality of the persons, because Christ has declared, in numerous other places, that he is equal to the Father; that he is in the Father; and that he and the Father are one. The apostles ought to have rejoiced that Christ was going to the Father, who was superior to him, considering him in his human nature; because, then, would the Son shew forth his honour and glory to be equal to the Father's, in heaven. This would have been a mark of a pure, solid, and disinterested love, which ought to have inspired the apostles, if they truly loved their divine Master. Calmet. — Protestants assume to themselves the liberty of making the Bible only, the exclusive rule of faith, yet refuse this privilege to others. Thus Luther insisted, that his
catechism should be taught, and followed. Calvin burnt Servetus for explaining his faith, by his own interpretation of the Bible, particularly of these words, the Father is greater than I. The Church of England compels every clergyman to swear to the Thirty-nine Articles, and has inflicted the severest penalties on such as interpreted the Bible according to the principles of Socinus; and on Catholics, who understand the words of Jesus Christ, This is my body: this is my blood, in the literal and obvious sense of the words. As long as each individual is at liberty to expound Scripture by the private spirit, it is a great injustice to compel any one, by penal laws, to yield his judgment to any authority, that is not less fallible than his own.
|29 And now I have told you before it comes to pass: that when it shall come to pass, you may believe.||Et nunc dixi vobis prius quam fiat: ut cum factum fuerit, credatis.|
|30 I will not now speak many things with you. For the prince of this world cometh, and in me he hath not any thing.||Iam non multa loquar vobiscum. venit enim princeps mundi huius, et in me non habet quidquam.|
|31 But that the world may know, that I love the Father: and as the Father hath given me commandment, so do I: Arise, let us go hence.||Sed ut cognoscat mundus quia diligo Patrem, et sicut mandatum dedit mihi Pater, sic facio. Surgite, eamus hinc.||As the Father hath given me commandment, so I do. — He again speaks of himself, as man. Arise, let us go hence. Yet by c. xviii. v. 1. Christ still continued the like instructions, either in the same place, or in the way to Gethsemani. Wi.