LITMIR.BIZ

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communed with the memories of the past; he listened for the music of the Voice which had been the teacher of his life. To be faithful to these memories, to recall these words, to be true to Jesus, was his one aim. No one can doubt that the Gospel was written with a full delight. No one who is capable of feeling, ever has doubted that it was written as if with "a feather dropped from an angel's wing;" that without aiming at anything but truth, it attains in parts at least a transcendent beauty. At the close of the proœmium, after the completest theological formula which the Church has ever possessed – the still, even pressure of a tide of thought – we have a parenthetic sentence, like the splendid unexpected rush and swell of a sudden wave ("we beheld the glory, the glory as of the Only-Begotten of the Father"); then after the parenthesis a soft and murmuring fall of the whole great tide ("full of grace and truth"). Can we suppose that the Apostle hung over his sentence with literary zest? The number of writers is small who can give us an everlasting truth by a single word, a single pencil touch; who, having their mind loaded with thought, are wise enough to keep that strong and eloquent silence which is the prerogative only of the highest genius. St. John gives us one of these everlasting pictures, of these inexhaustible symbols, in three little words – "He then having received the sop, went immediately out, and it was night."[64] Do we suppose that he admired the perfect effect of that powerful self-restraint? Just before the crucifixion he writes – "Then came Jesus forth, wearing the crown of thorns, and the purple robe, and Pilate saith unto them, Behold the Man!"[65] The pathos, the majesty, the royalty of sorrow, the admiration and pity of Pilate, have been for centuries the inspiration of Christian art. Did St. John congratulate himself upon the image of sorrow and of beauty which stands for ever in these lines? With St. John as a writer it is as with St. John delineated in the fresco at Padua by the genius of Giotto. The form of the ascending saint is made visible through a reticulation of rays of light in colours as splendid as ever came from mortal pencil; but the rays issue entirely from the Saviour, whose face and form are full before him.

      The feeling of the Church has always been that the Gospel of St. John was a solemn work of faith and prayer. The oldest extant fragment upon the canon of the New Testament tells us that the Gospel was undertaken after earnest invitations from the brethren and the bishops, with solemn united fasting; not without special revelation to Andrew the Apostle that John was to do the work.[66] A later and much less important document connected in its origin with Patmos embodies one beautiful legend about the composition of the Gospel. It tells how the Apostle was about to leave Patmos for Ephesus; how the Christians of the island besought him to leave in writing an account of the Incarnation, and mysterious life of the Son of God; how St. John and his chosen friends went forth from the haunts of men about a mile, and halted in a quiet spot called the gorge of Rest,[67] and then ascended the mountain which overhung it. There they remained three days. "Then," writes Prochorus, "he ordered me to go down to the town for paper and ink. And after two days I found him standing rapt in prayer. Said he to me – 'take the ink and paper, and stand on my right hand.' And I did so. And there was a great lightning and thunder, so that the mountain shook. And I fell on the ground as if dead. Whereupon John stretched forth his hand and took hold of me, and said – 'stand up at this spot at my right hand.' After which he prayed again, and after his prayer said unto me – 'son Prochorus, what thou hearest from my mouth, write upon the sheets.' And having opened his mouth as he was standing praying, and looking up to heaven, he began to say – 'in the beginning was the Word, and the Word was with God, and the Word was God.' And so following on, he spake in order, standing as he was, and I wrote sitting."[68]

      True instinct which tells us that the Gospel of St. John was the fruit of prayer as well as of memory; that it was thought out in some valley of rest, some hush among the hills; that it came from a solemn joy which it breathed forth upon others! "These things write I unto you, that your joy may be fulfilled." Generation after generation it has been so. In the numbers numberless of the Redeemed, there can be very few who have not been brightened by the joy of that book. Still, at one funeral after another, hearts are soothed by the word in it which says – "I am the Resurrection and the Life." Still the sorrowful and the dying ask to hear again and again – "let not your heart be troubled, neither let it be afraid." A brave young officer sent to the war in Africa, from a regiment at home, where he had caused grief by his extravagance, penitent, and dying in his tent, during the fatal day of Isandula, scrawled in pencil – "dying, dear father and mother – happy – for Jesus says, 'He that cometh to Me I will in no wise cast out.'" Our English Communion Office, with its divine beauty, is a texture shot through and through with golden threads from the discourse at Capernaum. Still are the disciples glad when they see the Lord in that record. It is the book of the Church's smiles; it is the gladness of the saints; it is the purest fountain of joy in all the literature of earth.

Note A

      The thorough connection of the Epistle with the Gospel may be made more clear by the following tabulated analysis: —

      The (A) beginning and (B) the close of the Epistle contain two abstracts, longer and shorter, of the contents and bearing of the Gospel.

A i.– 1 John i. 1

      1. "That which was from the beginning – concerning the Word of Life" = John i. 1-15.

      2. (a) "Which we have heard" = John i. 38, 39, 42, 47, 50, 51, ii. 4, 7, 8, 16, 19, iii. 3, 22, iv. 7, 39, 48, 50, v. 6, 47, vi. 5, 70, vii. 6, 39, viii. 7, 58, ix. 3, 41, x. 1, 39, xi. 4, 45, xii. 7, 50, xiii. 6, 38, xiv., xvii., xviii. 14, 37, xix. 11, 26, 27, 28, 30, xx. 15, 16, 17, 19, 21, 23, 27, 29, xxi. 5, 6, 10, 12, 22.

      (b) "Which we have seen with our eyes" = John i. 29, 36, 39, ii. 11, vi. 2, 14, 19, ix., xi. 44, xiii. 4, 5, xvii. 1, xviii. 6, xix. 5, 17, 18, 34, 38, xx. 5, 14, 20, 25, 29, xxi. 1, 14.

      (c) "Which we gazed upon" = ibid.

      (d) "Which we have handled" = John xx. 27 (refers also to a synoptical Gospel, Luke xxiv. 39, 40).

ii.– 1 John i. 2

      1. "The Life was manifested" = John i. 29 – xxi. 25.

      2. (a) "We have seen" = (A. i. 2 (b)).

      (b) "And bear witness" = John i. 7, 19, 37, iii. 2, 27, 33, iv. 39, vi. 69, xx. 28, 30, 31, xxi. 24.

      (c) "And declare unto you" = John passim.

      "The Life, the Eternal Life, which"

      א "Was with the Father" = John i. 1-4.

      ב "And was manifested unto us" = John passim.

B i.– 1 John v. 6-10

      Summary of the Gospel as a Gospel of witness.

      1. "The Spirit beareth witness" = John i. 32, xiv., xv., xx. 22.

      2. "The water beareth witness" = John i. 28, ii. 9, iii. 5, iv. 13, 14, v. 1, 9, vi. 19, vii. 37, ix. 7, xiii. 5, xix. 34, xxi. 1.

      3. "The blood beareth witness" = John vi. 53, 54, 55, 56, xix. 34.

      4. "The witness of men" = (A. ii. 1 (b)) Also John i. 45, 49, iii. 2, iv. 39, vii. 46, xii. 12, 13, 17, 19, 20, 21, xviii. 38, xix. 35, xx. 28.

      5. "The witness of God" =

      (a) Scripture = John i. 45, v. 39, 46, xix. 36, 37.

      (b) Christ's own = John viii. 17, 18, 46, xv. 30, xviii. 37.

      (c) His Father's = John v. 37, viii. 18, xii. 28.

      (d) His works = John v. 36, x. 25, xv. 24.

ii.– 1 John v. 20

      We know (i. e., by the Gospel) that —

      1. "The Son of God is come" (ἡκεν), "has come and is here."

      Note. – בָאחִי = ἡκω, LXX. Psalm xl. 7. "Venio symbolum quasi Domini Jesu fuit." (Bengel on Heb. x. 7), the Ich Dien of the Son of the Father – εγω γαρ εκ του θεου εξηλθον

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