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target="_blank" rel="nofollow" href="#n88" type="note">[88] The truth then for him is something co-extensive with our whole nature and whole life. Truth is not only to be spoken– that is but a fragmentary manifestation of it. It is to be done. It would have been for him the darkest of lies to have put forth a spiritual commentary on his Gospel which was not realised in himself. In the Epistle, no doubt, he uses the first person singular sparingly, modestly including himself in the simple we of Christian association. Yet we are as sure of the perfect accuracy of the picture of his soul, of the music in his heart which he makes visible and audible in his letter, as we are that he heard the voice of many waters, and saw the city coming down from God out of heaven; as sure, as if at the close of this fifth chapter he had added with the triumphant emphasis of truth, in his simple and stately way, "I John heard these things and saw them."[89] He closes this letter with a threefold affirmation of certain primary postulates of the Christian life; of its purity,[90] of its privilege[91], of its Presence,[92]– "we know," "we know," "we know." In each case the plural might be exchanged for the singular. He says "we know," because he is sure "I know."

      In studying the Epistles of St. John we may well ask what we see and hear therein of St. John's character, (1) as a sacred writer, (2) as a saintly soul.

I

      We consider first the indications in the Epistle of the Apostle's character as a sacred writer.

      For help in this direction we do not turn with much satisfaction to essays or annotations pervaded by the modern spirit. The textual criticism of minute scholarship is no doubt much, but it is not all. Aorists are made for man, not man for the aorist. He indeed who has not traced every fibre of the sacred text with grammar and lexicon cannot quite honestly claim to be an expositor of it. But in the case of a book like Scripture this, after all, is but an important preliminary. The frigid subtlety of the commentator who always seems to have the questions for a divinity examination before his eyes, fails in the glow and elevation necessary to bring us into communion with the spirit of St. John. Led by such guides, the Apostle passes under our review as a third-rate writer of a magnificent language in decadence, not as the greatest of theologians and masters of the spiritual life – with whatever defects of literary style, at once the Plato of the twelve in one region, and the Aristotle in the other; the first by his "lofty inspiration," the second by his "judicious utilitarianism." The deepest thought of the Church has been brooding for seventeen centuries over these pregnant and many-sided words, so many of which are the very words of Christ. To separate ourselves from this vast and beautiful commentary is to place ourselves out of the atmosphere in which we can best feel the influence of St. John.

      Let us read Chrysostom's description of the style and thought of the author of the fourth Gospel. "The son of thunder, the loved of Christ, the pillar of the Churches, who leaned on Jesus' bosom, makes his entrance. He plays no drama, he covers his head with no mask. Yet he wears array of inimitable beauty. For he comes having his feet shod with the preparation of the Gospel of peace, and his loins girt, not with fleece dyed in purple, or bedropped with gold, but woven through and through with, and composed of, the truth itself. He will now appear before us, not dramatically, for with him there is no theatrical effect or fiction, but with his head bared he tells the bare truth. All these things he will speak with absolute accuracy, being the friend of the King Himself – aye, having the King speaking within him, and hearing all things from Him which He heareth from the Father; as He saith – 'you I have called friends, for all things that I have heard from My Father, I have made known unto you.' Wherefore, as if we all at once saw one stooping down from yonder heaven, and promising to tell us truly of things there, we should all flock to listen to him, so let us now dispose ourselves. For it is from up there that this man speaks down to us. And the fisherman is not carried away by the whirling current of his own exuberant verbosity; but all that he utters is with the steadfast accuracy of truth, and as if he stood upon a rock he budges not. All time is his witness. Seest thou the boldness, and the great authority of his words! how he utters nothing by way of doubtful conjecture, but all demonstratively, as if passing sentence. Very lofty is this Apostle, and full of dogmas, and lingers over them more than over other things!"[93] This admirable passage, with its fresh and noble enthusiasm, nowhere reminds us of the glacial subtleties of the schools. It is the utterance of an expositor who spoke the language in which his master wrote, and breathed the same spiritual atmosphere. It is scarcely less true of the Epistle than of the Gospel of St. John.

      Here also "he is full of dogmas," here again he is the theologian of the Church. But we are not to estimate the amount of dogma merely by the number of words in which it is expressed. Dogma, indeed, is not really composed of isolated texts – as pollen showered from conifers and germs scattered from mosses, accidentally brought together and compacted, are found upon chemical analysis to make up certain lumps of coal. It is primary and structural. The Divinity and Incarnation of Jesus pervade the First Epistle. Its whole structure is Trinitarian.[94] It contains two of the three great three-word dogmatic utterances of the New Testament about the nature of God (the first being in the fourth Gospel) – "God is Spirit," "God is light," "God is love." The chief dogmatic statements of the Atonement are found in these few chapters. "The blood of Jesus His Son cleanseth us from all sin." "We have an Advocate with the Father, Jesus Christ the Righteous." "He is the propitiation for the whole world." "God loved us, and sent His Son the propitiation for our sins." Where the Apostle passes on to deal with the spiritual life, he once more "is full of dogmas," i. e., of eternal self-evidenced oracular sentences, spoken as if "down from heaven," or by one "whose foot is upon a rock," – apparently identical propositions, all-inclusive, the dogmas of moral and spiritual life, as those upon the Trinity, the Incarnation, the Atonement, are of strictly theological truth. A further characteristic of St. John as a sacred writer in his Epistle is, that he appears to indicate throughout the moral and spiritual conditions which were necessary for receiving the Gospel with which he endowed the Church as the life of their life. These conditions are three. The first is spirituality, submission to the teaching of the Spirit, that they may know by it the meaning of the words of Jesus – the "anointing" of the Holy Ghost, which is ever "teaching all things" that He said.[95] The second condition is purity, at least, the continuing effort after self-purification which is incumbent even upon those who have received the great pardon.[96] This involves the following in life's daily walk of the One perfect life-walk,[97] the imitation of that which is supremely good,[98] "incarnated in an actual earthly career." All must be purity, or effort after purity, on the side of those who would read aright the Gospel of the immaculate Lamb of God. The third condition for such readers is love —charity. When he comes to deal fully with that great theme, the eagle of God wheels far out of sight. In the depths of His Eternal Being, "God is love."[99] Then this truth comes closer to us as believers. It stands completely and for ever manifested in its work in us,[100] because "God hath sent" (a mission in the past, but with abiding consequences)[101] "His Son, His only-begotten Son into the world, that we may live through Him." Yet again, he rises higher from the manifestation of this love to the eternal and essential principle in which it stands present for ever. "In this is the love, not that we loved God, but that God loved us, and once for all sent His Son a propitiation for our sins."[102] Then follows the manifestation of our love. "If God so loved us, we also are bound to love one another." Do we think it strange that St. John does not first draw the lesson – "if God so loved us, we also are bound to love God"? It has been in his heart all along, but he utters it in his own way, in the solemn pathetic question – "he that loveth not his brother whom he hath seen, God whom he hath not seen how can he love?"[103]

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