“On account of this perpetual watchfulness on the part of the Second Divine Person,” says A Lap., who adopts this opinion, “the humanity of Christ is said to be extrinsically impeccable; not that the Divinity took away the _power_ of sinning (non quod Verbum illam (humanitatem) praedeterminaret), but that it always supplied the grace, under the influence of which it was foreseen that Christ’s human will would freely fulfil each precept.” This view we prefer; and hence we hold—(1) that Christ had a _strict command_ from His Father to die; (2) that His human will had the _power_ to disobey this command, and was consequently free in accepting death; (3) that the Second Divine Person provided that this power to disobey could _never be reduced to act_, and hence Christ was always extrinsically impeccable. 19. Dissensio iterum facta est 19. A dissension rose again inter Iudaeos propter sermones among the Jews for these hos. words. 20. Dicebant autem multi ex 20. And many of them said: He ipsis: Daemonium habet, et hath a devil, and is mad: why insanit: quid eum auditis? hear you him? 21. Alii dicebant: Haec verba 21. Others said: These are not non sunt daemonium habentis; the words of one that hath a numquid daemonium potest devil: Can a devil open the caecorum oculos aperire? eyes of the blind? 19‐21. Again, as on previous occasions there was a difference of opinion among the leaders of the Jews. 22. Facta sunt autem encaenia 22. And it was the feast of in Ierosoylmis: et hiems erat. the dedication at Jerusalem; and it was winter. 22. A new chapter might well have been begun here. The events and discourses recorded by the Evangelist, from chapter viii., probably followed close upon the Feast of Tabernacles (vii. 2). Now the Evangelist suddenly passes on to the Feast of Purification. During the period of more than two months that intervened (see above on v. 1), Christ returned to Galilee (Luke ix. 51; xiii. 22); or, as Patrizzi holds, spent his time in the country parts of Judea, away from Jerusalem. The Feast of the Dedication instituted by Judas Maccabeus, about 165 B.C., in memory of the cleansing of the temple and dedication of the altar of holocausts after the defeat of the Syrians, was celebrated annually for eight days. The first day of the feast was the 25th of Casleu, the ninth month of the Jewish sacred year, which corresponded to the latter part of our November and the first part of December. See 1 Mach. iv. 59. 23. Et ambulabat Iesus in 23. And Jesus walked in the templo, in porticu Salomonis. temple in Solomon’s porch.