word requires a correlative in the earlier part of the sentence.
Accordingly, the same primitive authorities which advocate 'here,' are
observed also to advocate, above, 'in my Father's house.' No extant
Greek copy is known to contain the bracketed words in the sentence
[Greek: [en to oiko] tou patros mou]: but such copies must have existed
in the second century. The Peshitto, the Cureton and Lewis recognize the
three words in question; as well as copies of the Latin with which
Jerome[69], Augustine[70] and Cassian[71] were acquainted. The phrase
'in domo patris mei' has accordingly established itself in the Vulgate.
But surely we of the Church of England who have been hitherto spared
this second blunder, may reasonably (at the end of 1700 years) refuse to
take the first downward step. Our Lord intended no contrast whatever
between two localities--but between two parties. The comfortable estate
of the hired servants He set against the abject misery of the Son: not
the house wherein the servants dwelt, and the spot where the poor
prodigal was standing when he came to a better mind.--These are many
words; but I know not how to be briefer. And,--what is worthy of
discussion, if not the utterances of 'the Word made flesh?'

If hesitation to accept the foregoing verdict lingers in any quarter, it
ought to be dispelled by a glance at the context in [Symbol: Aleph]BL.
What else but the instinct of a trained understanding is it to survey
the neighbourhood of a place like the present? Accordingly, we discover
that in ver. 16, for [Greek: gemisai ten koilian autou apo], [Symbol:
Aleph]BDLR present us with [Greek: chortasthenai ek]: and in ver. 22,
the prodigal, on very nearly the same authority ([Symbol: Aleph]BDUX),
is made to say to his father,--[Greek: Poieson me hos hena ton misthion
sou]:

Which certainly he did not say[72]. Moreover, [Symbol: Aleph]BLX and the
Old Latin are for thrusting in [Greek: tachy] (D [Greek: tacheos]) after
[Greek: exenenkate]. Are not these one and all confessedly fabricated
readings? the infelicitous attempts of some well-meaning critic to
improve upon the inspired original?

From the fact that three words in St. John v. 44 were in the oldest MSS.
written thus,--[Greek: MONOUTHUOU] (i.e. [Greek: monou Theou ou]), the
middle word ([Greek: theou]) got omitted from some very early copies;
whereby the sentence is made to run thus in English,--'And seek not the
honour which cometh from the only One.