23. In that time, when you shall enjoy the vision of God, you shall not require to put me any questions(106) (οὐκ ἐρωτήσετε) as just now you wished to do (verse 19), because you shall know all that you can desire to know. Thus in the interpretation that we have adopted, Christ, after promising the Apostles the knowledge of future things while they are here on earth (verses 13‐15), goes on in the following verses (16‐23) to promise them His own. society, eternal joy, and perfect knowledge in the life to come. *Amen, amen, I say to you: if you ask* (αἰτήσητε) *the Father anything*, &c. These words ought to begin a new verse, for a new subject, the efficacy of prayer, is begun. The correct Greek reading is ἄν τι (not ὅτι ὅσα ἄν), and agrees with the Vulgate, “si quid.” Most critics of the Greek text read the latter part of this verse thus: “If you ask the Father anything, He will give it you in my name.” Still we are inclined to believe that the Vulgate reading, which connects “in my name” with “ask” and not with “will give,” is correct; for immediately after (in verses 24 and 26) we have question of asking in the name of Christ. Moreover, the connection between verses 23 and 24, with the apparent antithesis: “if you ask the Father anything in my name, He will give it you. Hitherto you have not asked anything in my name,” confirms the Vulgate reading. We prefer the Vulgate reading therefore, and the sense is, that if they ask the Father anything in the name, through the merits, of Christ, He will give it; provided, of course, as St. John says in his First Epistle (v. 14) they ask according to the will of God. Hence the Church always asks through the merits of Christ: “Per Christum Dominum nostrum,” or “Per Dominum nostrum Jesum Christum,” &c. There could be no clearer proof than this verse affords of the wondrous efficacy of prayer. 24. Usque modo non petistis 24. Hitherto you have not quidquam in nomine meo: asked anything in my name. petite, et accipietis, ut Ask, and you shall receive: gaudium vestrum sit plenum. that your joy may be full. 24. They had already indeed asked of Christ Himself; they had also asked the Father; but not in the name of Christ, as they are now bid to do. This was a new form of prayer. The Jews, when praying, begged of God to remember their Patriarchs, Abraham, Isaac, and Jacob; Christians appeal through the name and merits of Jesus Christ. 25. Haec in proverbiis locutus 25. These things I have spoken sum vobis. Venit hora, cum iam to you in proverbs. The hour non in proverbiis loquar cometh when I will no more vobis, sed palam de Patre speak to you in proverbs, but annuntiabo vobis. will show you plainly of the Father.