14. Et sicut Moyses exaltavit 14. And as Moses lifted up the serpentem in deserto, ita serpent in the desert, so must exaltarioportet Filium the son of man be lifted up: hominis: 15. Ut omnis, qui credit in 15. That whosoever believeth ipsum, non pereat, sed habeat in him, may not perish, but vitam aeternam. may have life everlasting. 14, 15. Christ now goes on to speak of some of the more sublime doctrines. As Moses raised up the serpent, upon which whosoever looked was healed (Numbers xxi. 4‐9), so must Christ be lifted up on the cross (see John viii. 28; xii. 32‐34), to save those who believe in Him. The best supported Greek reading of verse 15 would be rendered:—*That everyone who believes may, through him, have eternal life*; μὴ ἀπόληται αλλ᾽ (may not perish, but) not being genuine, and ἐν αὐτώ standing instead of εἰς αὐτόν. Though faith is the only condition to salvation which is mentioned in verse 15, others are supposed, as is evident from verse 5:—“Unless a man be born again.” &c. Faith, however, is often specially referred to, because as the Council of Trent (Sess. vi., c. 8) says:—“Fides est humanae salutis initium, fundamentum, et radix omnis justificationis.” 16. Sic enim Deus dilexit 16. For God so loved the mundum, ut Filium suum world, as to give his only unigenitum daret: ut omnis, begotten Son; that whosoever qui credit in eum, non pereat, believeth in him, may not sed habeat vitam aeternam. perish, but may have life everlasting. 16. Some commentators, following Erasmus, hold that what follows to the end of verse 21, is not the language of Christ, but a comment of the Evangelist; but more probably Christ still continues. The boundless love of God for the world, and not merely for the elect, is declared to be the cause of the incarnation, and the world’s salvation its object. It was this love that made God give His _only‐begotten Son_ to suffer for men and save them. 17. Non enim misit Deus Filium 17. For God sent not his Son, suum in mundum, ut iudicet into the world, to judge the mundum, sed ut salvetur mundus world, but that the world may per ipsum. be saved by him. 17. For it was to save, not to judge the world, that the Son of God came at His first coming. Hereafter in His second coming He will come to judge and to condemn (the context proves there is question of the judgment of condemnation). 18. Qui credit in eum, non 18. He that believeth in him iudicatur: qui autem non is not judged. But he that credit, iam iudicatus est, doth not believe is already quia non credit in nomine judged: because he believeth unigeniti Filii Dei. not in the name of the only begotten Son of God.