If not, I would have told you that I go to prepare a place for you. That (ὅτι, Vulg., quia) is almost certainly genuine,[95] and hence we must explain the text, retaining it, though its presence creates difficulty.

(1) Some explain thus. If not, yet even in that case I would have told you that I go to prepare a place for you (my intimate friends). And if (in that case) I should go to prepare a place you, I would return, &c. Against this view, however, it is fairly objected that Christ's going is thus represented as purely hypothetical, whereas from the text it seems to be real: “And if I shall go ... I will come again.”

(2) Others thus: If not, would I have told you that I go to prepare a place for you? In this view a note of interrogation is supplied, a thing that the original text, which was unpointed, admits; and reference is made to some past occasion when He promised to go and prepare places for them. That we have no record of a promise made in so many words, does not prove, of course, that it was not made.

(3) Others thus: If not, I would have told you so. But, in fact, there are many mansions, for I go to prepare a place for you. Against [pg 252] this view it is objected that it supplies an ellipsis, which is in no way indicated in the text. The same meaning, however, may be had without any ellipsis, if the words: “If not, I would have told you” be regarded as parenthetic. The sense will then be: in My Father's house there are many mansions (if not, I would have told you), as is proved by the fact that I go to prepare a place for you.

To prepare a place. Christ by his death, resurrection, and ascension opened heaven, and made ready a place for man.

3. Et si abiero, et praeparavero vobis locum: iterum venio, et accipiam vos ad meipsum, ut ubi sum ego, et vos sitis.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.

3. I will come again. This is a second motive of consolation. There is a difference of opinion as to what coming of Christ is meant. Some understand of His coming at the death of each and the particular judgment; others, of His coming at the general judgment; and others, of both. We prefer the last opinion, for while Christ took the souls of the Apostles to the mansions of bliss at their particular judgment, it is only at the general judgment that He will take their bodies and perfect their felicity. The words cannot refer to the continual coming of Christ to the Church through the Holy Ghost whom He has sent; such a meaning is excluded by the words that follow: “And will take,” &c.

4. Et quo ego vado scitis, et viam scitis.4. And whither I go you know, and the way you know.

4. And though you may think that you know not whither I go, nor the way thereto, yet you know both. For you know My Father to whom I go, and you know Me, the way that leads to Him. This may be regarded as a third motive of consolation.

5. Dicit ei Thomas: Domine, nescimus quo vadis: et quomodo possumus viam scire?5. Thomas saith to him: Lord, we know not whither thou goest, and how can we know the way?
6. Dicit ei Iesus: Ego sum via, et veritas, et vita, nemo venit ad Patrem, nisi per me.6. Jesus saith to him, I am the way, and the truth, and the life, no man cometh to the Father but by me.