LITMIR.BIZ

Footnote_44_44

1 John ii. 2-29, iii. 7, iv. 3, v. 20.

Footnote_45_45

John xv. 26.

Footnote_46_46

John xiv., xv., xvi., Cf. vii. 39. The witness of the Spirit in the Apostolic ministry will be found John xx. 22.

Footnote_47_47

John i. 19.

Footnote_48_48

John i. 16, 31, 33.

Footnote_49_49

John ii. 9, iv. 46.

Footnote_50_50

John iii. 5.

Footnote_51_51

John iv. 5, 7, 11, 12, v. 1, 8, vi. 19, vii. 35, 37, ix. 7, xiii. 1, 14, xix. 34, xxi. 1, 8. In the other great Johannic book water is constantly mentioned. Apoc. vii. 7, xiv. 7, xvi. 5, xxi. 6, xxii. 1, xxii. 17. (Cf. the το ὑδωρ, Acts x. 47.)

Footnote_52_52

John i. 19, 29, 32, 34, 35, 36, 41, 45, 47, xix. 27.

Footnote_53_53

John xv. 27.

Footnote_54_54

John iii. 2. The Baptist's final witness (iii. 25, 33, iv. 39, 42, v. 15, vi. 68, 69, vii. 46, xix. 4, 6). Note, too, the accentuation of the idea of witness (John v. 31, 39). It is to be regretted that the R.V. also has sometimes obscured this important term by substituting a different English word, e. g., "the word of the woman who testified" (John iv. 39).

Footnote_55_55

John viii. 18, xii. 28.

Footnote_56_56

Ibid. viii. 17, 18.

Footnote_57_57

Ibid. xv. 26.

Footnote_58_58

Ibid. v. 39, 46, xix. 35, 36, 37.

Footnote_59_59

Ibid. v. 36.

Footnote_60_60

This sixth witness (1 John v. 10) exactly answers to John xx. 30, 31.

Footnote_61_61

ὁ πιστευων εις τον υιον, κτλ (v. 10). The construction is different in the words which immediately follow (ὁ μη πιστευων τω θεγ), not even giving Him credence, not believing Him, much less believing on Him.

Footnote_62_62

The view here advocated of the relation of the Epistle to the Gospel of St. John, and of the brief but complete analytical synopsis in the opening words of the Epistle, appears to us to represent the earliest known interpretation as given by the author of the famous fragment of the Muratorian Canon, the first catalogue of the books of the N. T. (written between the middle and close of the second century). After his statement of the circumstances which led to the composition of the fourth Gospel, and an assertion of the perfect internal unity of the Evangelical narratives, the author of the fragment proceeds. "What wonder then if John brings forward each matter, point by point, with such consecutive order (tam constanter singula), even in his Epistles saying, when he comes to write in his own person (dicens in semetipso), 'what we have seen with our eyes, and heard with our ears, and our hands have handled, these things have we written.' For thus, in orderly arrangement and consecutive language he professes himself not only an eye-witness, but a hearer, and yet further a writer of the wonderful things of the Lord." [So we understand the writer. "Sic enim non solum visorem, sed et auditorem, sed et scriptorem omnium mirabilium Domini, per ordinem profitetur." The fragment, with copious annotations, may be found in Reliquæ Sacræ, Routh, Tom. i., 394, 434.]

Footnote_63_63

For whatever reason, four classical terms (if we may so call them) of the Christian religion are excluded, or nearly excluded, from the Gospel of St. John, and from its companion document. Church, gospel, repentance, occur nowhere. Grace only once (John i. 14; see, however, 2 John 3; Apoc. i. 4; xxii. 21), faith as a substantive only once. (1 John v. 4, but in Apoc. ii. 13-19; xiii. 10; xiv. 123.)

Footnote_64_64

ἡν δε νυξ. John xiii. 30.

Footnote_65_65

John xix. 5.

Footnote_66_66

Canon. Murator. (apud Routh., Reliq. Sacræ, Tom. i., 394).

Footnote_67_67

εν τοπω ἡσυχω λεγομενω καταπαυσις.

Footnote_68_68

This passage is translated from the Greek text of the manuscript of Patmos, attributed to Prochorus, as given by M. Guérin. (Description de l'Isle de Patmos, pp. 25-29.)

Footnote_69_69

"Proprium est credentis ut cum assensu cogitet." "The intellect of him who believes assents to the thing believed, not because he sees that thing either in itself or by logical reference to first self-evident principles; but because it is so far convinced by Divine authority as to assent to things which it does not see, and on account of the dominance of the will in setting the intellect in motion." This sentence is taken from a passage of Aquinas which appears to be of great and permanent value. Summa Theolog. 2a, 2æ quæst. i. art. 4. quæst. v. art. 2.

Footnote_70_70

Acts xx. 30.

Footnote_71_71

τας βεβηλους κενοφωνιας, και αντιθεσεις της ψευδωνυμου γνωσεως. 1 Tim. vi. 20. The "antitheses" may either touch with slight sarcasm upon pompous pretensions to scientific logical method; or may denote the really self-contradictory character of these elaborate compositions; or again, their polemical opposition to the Christian creed.

Footnote_72_72

μυθοις και γενεαλογιαις απεραντοις. 1 Tim. i. 3, 4.

Footnote_73_73

Irenæus quotes 1 Tim. i. 4, and interprets it of the Gnostic 'æons.' Adv. Hæres., i. Proœm.

Footnote_74_74

Few phenomena of criticism are more unaccountable than the desire to evade any acknowledgment of the historical existence of these singular heresies. Not long after St. John's death, Polycarp, in writing to the Philippians, quotes 1 John iv. 3, and proceeds to show that doketism had consummated its work down to the last fibres of the root of the creed, by two negations – no resurrection of the body, no judgment. (Polycarp, Epist. ad Philip., vii.) Ignatius twice deals with the Doketæ at length. To the Trallians he delivers what may be called an antidoketic creed, concluding in the tone of one who was wounded by what he was daily hearing. "Be deaf then when any man speaks unto you without Jesus Christ, who is of Mary, who truly was born, truly suffered under Pontius Pilate, truly was crucified and died, truly also was raised from the dead. But if some who are unbelieving say that He suffered apparently, as if in vision, being visionary themselves, why am I a prisoner? why do I choose to fight with wild beasts?" (Ignat., Ep. ad Trall., iv. x.) The play upon the name doketæ cannot be mistaken (λεγουσιν το δοκειν πεπονθεναι αυτον, αυτοι οντες το δοκειν). Ignatius writes to another Church – "What profited it me if one praiseth me but blasphemeth my Lord, not confessing that He bears true human flesh. They abstain from Eucharist and prayer, because they confess not that the Eucharist is flesh of our Saviour Jesus Christ." (Ep. ad Smyrn., v. vi. vii.)

Footnote_75_75

The elder Mr. Mill, however, appears to have seriously leaned to this as a conceivable solution of the contradictory phenomena of existence.

Footnote_76_76

Life vol. ii., 359, 360.

Footnote_77_77

Much use has here been made of a truly remarkable article in the Spectator, Jan. 31st, 1885.

Footnote_78_78

2 Cor. v. 13-15.

Footnote_79_79

John

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