Expositor's Bible: The Epistles of St. John - John Alexander Williams

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Footnote_81_81

1 John ii. 3.

Footnote_82_82

1 John iii. 4, v. 17.

Footnote_83_83

Every one who reads Greek should refer to the magnificent passage, S. Joann. Chrysos., in Joann., Homil. ii. 4.

Footnote_84_84

1 John iv. 2; 2 John v. 7. See notes on the passages.

Footnote_85_85

Psalm lviii. 18.

Footnote_86_86

John vi. 53.

Footnote_87_87

Apoc. xxi. 19, 20.

Footnote_88_88

1 John i. 6, cf. John iii. 21. In the LXX. the phrase is only found once, and is then applied to God: αληθειαν εποιησας (Neh. ix. 33). It is characteristic of St. John's style that doing a lie is found in Apoc. xxi. 27, xxii. 15.

Footnote_89_89

Apoc. xxii. 8.

Footnote_90_90

1 John v. 18.

Footnote_91_91

Ibid. 19.

Footnote_92_92

ἡκει, "has come, – and is here." – Ibid. 20.

Footnote_93_93

S. Joann. Chrysost., in Johan., Homil. iii., Tom. viii., 25, 36, Edit. Migne.

Footnote_94_94

Huther, while rejecting with all impartial critics the interpolation (1 John v. 7), writes thus: "when we embrace in one survey the contents of the Epistle as a whole, it is certainly easy to adapt the conception of the three Heavenly witnesses to one place after another in the document. But it does not follow that the mention of it just here would be in its right place." (Handbuch über der drei Briefe des Johannes. Dr. J. E. Huther.)

Footnote_95_95

1 John ii. 20.

Footnote_96_96

1 John i. 7, iii. 3.

Footnote_97_97

1 John ii. 6.

Footnote_98_98

"Imitate not that which is evil, but that which is good" (3 John 12). A comparison of this verse with John xxi. 24 would lead to the supposition that the writer of the letter is quoting the Gospel, and assumes an intimate knowledge of it on the part of Caius. See Discourse XVII. Part ii. of this vol.

Footnote_99_99

See note A at the end of this discourse.

Footnote_100_100

1 John iv. 9.

Footnote_101_101

απεσταλκεν.

Footnote_102_102

απεστειλεν.

Footnote_103_103

1 John iv. 20.

Footnote_104_104

1 John iv. 16.

Footnote_105_105

πεπιστευκαμεν την αγαπην, 1 John iv. 16.

Footnote_106_106

For the aor. conj. in this place as distinguished from the pres. conj. cf. John v. 20, 23, vi. 28, 29, 30. Professor Westcott's refined scholarship corrects the error of many commentators, "that the Apostle is simply warning us not to draw encouragement for license from the doctrine of forgiveness." The tense is decisive against this, the thought is of the single act not of the state.

Footnote_107_107

εαν τις ἁμαρτη, 1 John ii. 1.

Footnote_108_108

In Epist. Johann., Tract. I.

Footnote_109_109

1 John ii. 12, is, of course, an important exception.

Footnote_110_110

1 John iii. 19, 20.

Footnote_111_111

See Prof. Westcott's valuable note on 1 John v. 15. The very things literally asked for would be τα αιτηθεντα, not τα αιτηματα.

Footnote_112_112

2 John 11.

Footnote_113_113

3 John 10.

Footnote_114_114

Mart. Ignat., i. S. Hieron, de Script. Eccles., xvii.

Footnote_115_115

ὁ λεγων, 1 John ii. 4, 6, 9.

Footnote_116_116

Ignat. Epist. ad Ephes., xv., cf. 1 John ii. 14, iv. 9, 17, iii. 2.

Footnote_117_117

S. Ignat. Epist. ad Philad., iv.; cf. Epist. ad Smyrn., vii.; Epist. ad Ephes., xx.

Footnote_118_118

The most elaborate passage in the Ignatian remains is probably this. "Your Presbytery is fitted together harmoniously with the Bishop as chords with the cithara. Hereby in your symphonious love Jesus Christ is sung in concord. Taking your part man by man become one choir, that being harmoniously accordant in your like-mindedness, having received in unity the chromatic music of God (χρωμα Θεου λαβοντες), ye may sing with one voice through Jesus Christ unto the Father." —Epist. ad Ephes., iv. The same image is differently applied, Epist. ad Philad., i.

Footnote_119_119

The story is given by Socrates. (H. E., vi. 8.)

Footnote_120_120

1 John iv. 7, 12.

Footnote_121_121

1 John ii. 6, 9, i. 7-10, ii. 1, 2.

Footnote_122_122

1 John i. 7, ii. 2, iv. 3, 6; 2 John 7-11; 3 John 9, 10.

Footnote_123_123

1 John iii. 19, v. 14, 15, iv. 2, 3, v. 4, 5, 18.

Footnote_124_124

These sentences do not go so far as the mischievous and antiscriptural legend of later ascetic heretics, who marred the beauty and the purpose of the miracle at Cana, by asserting that John was the bridegroom, and that our Lord took him away from his bride. Acta Johannis, XXI. Act. Apost. Apoc., Tisch., 275).

Footnote_125_125

This legend no doubt arose from the promise – "if they drink any deadly thing it shall not hurt them" (Mark xvi. 18).

Footnote_126_126

"Aurum hic de frondibus,Gemmas de silicibus,Fractis de fragminibus,Fecit firmas." —Ibid.

There is something interesting in the persistency of legends about St. John's power over gems, when connected with the passage, flashing all over with the light of precious stones, whose exquisite disposition is the wonder of lapidaries. Apoc. xxi, 18, 22.

Footnote_127_127

See note B at the end of the Discourse.

Footnote_128_128

1 John v. 18.

Footnote_129_129

Ibid. v. 19.

Footnote_130_130

Ibid. v. 20.

Footnote_131_131

Said by Luther of Psalm xxii. 1.

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