LITMIR.BIZ

Скачать книгу

Son Jesus Christ;" "and these things," he continues (with special reference to his Gospel, as spoken of in his opening words), "we write unto you, that your joy may be fulfilled."

      There is as truly a joy as a "patience and comfort of the Scriptures." The Apostle here speaks of "your joy," but that implied his also.

      All great literature, like all else that is beautiful, is a "joy for ever." To the true student his books are this. But this is so only with a few really great books. We are not speaking of works of exact science. Butler, Pascal, Bacon, Shakespeare, Homer, Scott, theirs is work of which congenial spirits never grow quite tired. But to be capable of giving out joy, books must have been written with it. The Scotch poet tells us, that no poet ever found the Muse, until he had learned to walk beside the brook, and "no think long." That which is not thought over with pleasure; that which, as it gradually rises before the author in its unity, does not fill him with delight; will never permanently give pleasure to readers. He must know joy before he can say—"these things write we unto you, that your joy may be full."

      The book that is to give joy must be a part of a man's self. That is just what most books are not. They are laborious, diligent, useful perhaps; they are not interesting or delightful. How touching it is, when the poor old stiff hand must write, and the overworked brain think, for bread! Is there anything so pathetic in literature as Scott setting his back bravely to the wall, and forcing from his imagination the reluctant creations which used to issue with such splendid profusion from its haunted chambers?

      Of the conditions under which an inspired writer pursued his labours we know but little. But some conditions are apparent in the books of St. John with which we are now concerned. The fourth Gospel is a book written without arrière pensée, without literary conceit, without the paralysing dread of criticism. What verdict the polished society of Ephesus would pronounce; what sneers would circulate in philosophic quarters; what the numerous heretics would murmur in their conventicles; what critics within the Church might venture to whisper, missing perhaps favourite thoughts and catch-words;[63] St. John cared no more than if he were dead. He 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.

       Table of Contents

      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

Скачать книгу