\ 
 
^ 
 
The Apostle John 
 
The Apostle John 
 
 STUDIES IN ^v 
 
 HIS LIFE AND WRITINGS 
 
 ^^iOfilUALSl 
 
 Dr. W. H. GRIFFITH THOMAS 
 
 Late Principal, Wycliffe College, Toronto 
 
 PICKERING & INGLIS 
 
 14 PATERNOSTER ROW, LONDON, E.C.4 
 229 BOTH WELL STREET, GLASGOW. C.2 
 29 GEORGE IV BRIDGE, EDINBURGH 
 
BY THE SAME AUTHOR 
 
 Grace and Power 
 
 SOME ASPECTS OF 
 THE SPIRITUAL LIFE 
 
 A book intended to call attention to 
 the possibilities of Christian living; 
 to some of its provisions ; and to a 
 few of its guarantees of protection 
 
 Crown 8vo. 192 Pages. 4/ net 
 
 Made and Printed in Great Britain 
 
INTRODUCTION 
 
 This volume is intended to help those who are 
 called upon to preach and teach, and on this 
 account the material is set out largely in outline 
 form. It is a great satisfaction to know that a 
 former book, "The Apostle Peter," covering his 
 life and writings, has been found of service to 
 fellow -workers. I hope the present work will be 
 similarly useful, and will also provide an intro- 
 duction to the larger books included in the 
 Bibliography, all of which, though often varying 
 greatly in their attitude to Scripture and in their 
 spiritual teaching, have been consulted or other- 
 wise used in the preparation of "The Apostle John " 
 W. H. Griffith Thomas 
 
CONTENTS 
 
 THE LIFE OF THE APOSTLE 
 
 I. First Days 9 
 
 11. First Experiences 14 
 
 III. Life Work 21 
 
 IV. Special Service 30 
 
 V. Perils Zl 
 
 VI. A Great Lesson 44 
 
 VII, Deepening Impressions 50 
 
 VIII. Great Mysteries 59 
 
 IX. Great Revelations 69 
 
 X. After Pentecost 76 
 
 XL Dark Days 84 
 
 XIL Review 92 
 
 THE GOSPEL 
 
 I. The Purpose and Plan 103 
 
 II. The Divine Revelation 114 
 
 III. The Great Conflict 123 
 
 IV. The Revelation of the Master 130 
 
 V. The Twofold Issue 135 
 
 VI. Special Topics 140 
 
 VII. Outline Studies 154 
 
 VIII. Outline Studies (2) 204 
 
 THE THREE EPISTLES 
 
 I. The First Epistle 231 
 
 11. The Second Epistle 326 
 
 III. The Third Epistle 331 
 
 IV. Review 339 
 
 THE REVELATION 
 
 I. Introduction 345 
 
 II. Analysis 347 
 
 III. Methods of Interpretation 351 
 
 IV. Some Problems 357 
 
 V. Some General Suggestions 362 
 
 Bibliography 369 
 
I 
 
 THE LIFE OF THE APOSTLE 
 
The Apostle John 
 
 FIRST DAYS 
 
 There are few things more interesting than the study 
 of biography. To trace a career from start to finish, 
 to note the various features, circumstances, and crises, 
 to discover the springs of character and the secret of 
 power, to follow the course of a life from its opening 
 to its close — all this is at once fascinating and profit- 
 able. It is probable that the vital interest of the New 
 Testament is largely due to the fact that it is so 
 definitely concerned with life, with human problems, 
 needs, sins, weaknesses, conquests, blessings. 
 
 Of the lives recorded in Scripture there are none 
 more truly valuable than those of the Apostles of our 
 Lord, because their association with Christ gave them 
 exceptional opportunities of development and progress. 
 Of these apostolic lives it is probable that not one is 
 more important than that of the Apostle John, because 
 of his very intimate fellowship with his Master. In 
 these studies an attempt will be made to look at the 
 various circumstances and stages of his career with 
 special reference to the development of his spiritual 
 life. 
 
 In John 1 : 37-41. we are given certain hints of the 
 way in which he commenced his discipleship to Christ, 
 but it will be well to try to discover something of his 
 antecedents in order that we may become more fully 
 acquainted with the man and his subsequent life as a 
 follower of Christ. 
 
10 THE APOSTLE JOHN 
 
 1. His name, John, corresponds to the Old Testa- 
 ment Jonah, which means "a dove," and although it 
 would be going too far to say that the name had any- 
 thing to do with his character, it is hardly possible to 
 avoid noticing the dove-like elements in this apostle 
 of love. 
 
 2. His age when first we see him is unknown, but 
 there are certain circumstances which seem to suggest 
 that he was quite young, and certainly the youngest 
 of the twelve apostles. Thus, on running to the tomb 
 of Christ (John 20:4), John outran Peter, as though 
 he were able to do so by his youth. Then, too, his 
 youth would readily explain the special relation that 
 he bore to Jesus Christ, which was apparently accepted 
 by the other disciples without any feelings of jealousy. 
 It has also been suggested that his youthfulness will 
 probably account for the difference between his Gospel 
 and the other three, since his impressionableness would 
 enable him to receive and assimilate the teaching of 
 Christ in a way impossible to older men, whose 
 intellectual habits had become firmly fixed. 
 
 3. His relatives are mentioned. His father was 
 Zebedee; his mother Salome, who may have been a 
 sister of the mother of our Lord (Mark 15:40; John 
 19:25). His brother was James, and from the fact 
 that the two are always described as James and John, 
 James would seem to have been the elder of the two. 
 
 4. His work was that of a fisherman, and his usual 
 sphere of labor was on the Lake of Galilee, near his 
 home. 
 
 5. His position was probably one somewhat better 
 than that of an ordinary fisherman, because we read 
 of the servants of Zebedee, his father. 
 
 6. His character may perhaps be indicated by the 
 name given to him and his brother by our Lord: they 
 were called "Sons of Thunder," a term which is usually 
 
FIRST DAYS 11 
 
 considered to express their earnestness, zeal, and 
 enthusiasm. 
 
 7. His reHgion. He was a follower, and, indeed, a 
 close disciple, of John the Baptist, from which we may 
 infer that he was an earnest, thoughtful, pious Jew, 
 who had been impressed by the preaching of the great 
 forerunner of Christ, and had thrown in his lot with 
 those who were thus being prepared for the advent of 
 the Messiah. 
 
 We may now look at the circumstances of his con- 
 version. It is always interesting to see something of 
 the way in which a man finds Christ. While there are 
 many ways, there is but one goal, and the story of 
 John's conversion is not without its practical value for 
 us today. 
 
 1. As a disciple of the Baptist, he heard his master's 
 testimony to Jesus Christ as "the Lamb of God." How 
 far this led his mind back to Old Testament times and 
 truths it is impossible to say, but it is clear that some 
 special thought must have arisen in John's mind as he 
 heard the reference to Jesus Christ as "the Lamb of 
 God." This was not the first time that the forerunner 
 had proclaimed Jesus Christ in this way, for the day 
 previous he had said, "Behold the Lamb of God that 
 taketh away the sin of the world" (John 1:29). In 
 this there may have been an allusion to the Passover 
 Lamb, and also to the prophetic word concerning the 
 Messiah (Isa, 53:7). If so, it would speak of sin 
 and of sacrifice provided by God to remove the sin. 
 This message is the very heart of the Christian Gospel, 
 and the theme of the preacher should always, in one 
 way or another, be that of "the Lamb of God." We 
 can see the importance of this as we contemplate other 
 parts of the Bible in which the two truths of sin and 
 sacrifice are emphasized (Acts 8:32; 1 Pet. 1:19; 
 Rev. 5:6). 
 2 
 
12 THE APOSTLE JOHN 
 
 2. This testimony of the Baptist influenced John to 
 leave his old teacher and to follow Jesus. It is signifi- 
 cant that such a proclamation should have this effect, 
 and it is a reminder of what has often since happened 
 through the attractive power of Christ: "I, if I be 
 lifted up from the earth, will draw all men unto Me" 
 (John 12:32). Happy the preacher and happy the 
 hearer who find their theme and their attraction in the 
 atoning death of our Lord and Saviour. 
 
 3. He inquired about Jesus as the result of the act 
 of following. When our Lord turned and beheld him 
 and the other disciple following, he asked them what 
 they were seeking, and they replied, "Teacher, where 
 dwellest thou?" This spirit of inquiry marked their 
 interest in Christ, and when our thoughts have been 
 turned to him, especially as the Lamb of God, it is 
 natural and inevitable that we shall want to know 
 something more of our Lord's presence and work. 
 
 4. The outcome of this inquiry was an invitation, 
 which was accepted. "He saith unto them. Come and 
 see." They came, therefore, and saw where he dwelt, 
 and they abode with him that day. The personal in- 
 vitation of Christ to the soul is noteworthy here, as 
 always, and the response of the soul is equally im- 
 portant. Our Lord's "Come and see" is met by an 
 acceptance and a stay with Christ that day. The result 
 was that by his contact with Jesus Christ John became 
 convinced that he was indeed "the Lamb of God." 
 
 5. The next day John set out to find his brother. 
 This seems to be clearly implied by the references to 
 Andrew. "He findeth first his own brother Simon." 
 This is understood to imply that John in like manner 
 found his own brother, his elder brother, James, and 
 brought him to Jesus. It was a beautiful and yet very 
 simple testimony. "We have found the Messiah." 
 This was all, but it was sufficient. There was no 
 
FIRST DAYS 13 
 
 argument, no elaborate reasoning, but a simple witness 
 based on personal exj^erience: "We have found." And 
 then, with equal simplicity, we read, *'he brought him 
 unto Jesus." Mark how personal it is : ''he brought 
 him." 
 
 From all this we are enabled to see the character- 
 istics of every "true conversion. Whatever may be the 
 precise method, there are certain essential facts which 
 are true in every case. 
 
 1. Conversion is a personal relation to Jesus Christ. 
 As the late E^rl Cairns was so fond of saying, "Con- 
 version is a personal transaction between the soul and 
 God." The testimony of John the Baptist led to John 
 the son of Zebedee seeking Jesus Christ and coming 
 into association with him. Thus his conversion was 
 due to contact with Christ, the touch of soul with soul. 
 
 2. This personal relation to Christ necessitated a 
 definite step — that of inquiry, trust, and obedience. 
 When Jesus Christ invited John to "come and see," 
 the invitation was accepted, and in this act of intelli- 
 gent confidence we see the initial stage of every genuine 
 conversion. The soul must be willing to venture in 
 response to the invitation of Christ, and when this 
 definite step is taken the result is always sure. 
 
 3. The immediate outcome was a new attitude ex- 
 pressed in new activities. The personal experience of 
 Jesus Christ immediately led John to endeavor to make 
 known to his brother what he had received, so that the 
 latter might share in the new-found interest and joy. 
 This is a sure mark of definite conversion, the desire 
 to let others know, the longing that others may share 
 in that which has become so precious to us. 
 
II 
 
 FIRST EXPERIENCES 
 
 The early days of the Christian life are vital and 
 important. Much depends on them, because with 
 proper teaching it is possible to prevent error and 
 backsliding. From the moment of the conversion of 
 John the son of Zebedee, there came into his life cer- 
 tain experiences of his new position which enabled 
 him to see and enter upon the sphere of a follower of 
 Jesus Christ with strength and confidence. 
 
 When our Lord saves an individual and unites that 
 one to himself, a new relationship is thereby consti- 
 tuted between the individuals thus separately joined 
 to Christ. And so the immediate outcome of the two 
 men leaving their old master, John the Baptist, and 
 following the new one, Jesus Christ, was that a rela- 
 tionship immediately and inevitably sprang up between 
 them. This community is given several titles in the 
 New Testament, that of "the Church" being perhaps 
 the most important, as it is the most familiar. Thus 
 the disciple soon found himself in connection with a 
 new social life. The community of Christians is in- 
 tended for fellowship, for the individual relation to 
 our Lord must necessarily have a corporate and social 
 outcome. Christianity is social as well as personal, 
 and the very nature of Christ's salvation is to create 
 a community. Paganism may show the beauty of the 
 old humanity, but Christianity creates a new one. We 
 are told that "Christ Jesus came into the world to 
 save sinners," and when he has united each separate 
 sinner to himself, his followers may be said to become 
 a "society of saved sinners." 
 
 Thus the Church began on that day when these two 
 
 14 
 
FIRST EXPERIENCES 15 
 
 men followed Christ, and the simple beginnings are 
 worthy of special notice, because they provide the germ 
 of all else that appears later in an elaborated form in 
 the New Testament. Christianity has room for "all 
 sorts and conditions of men," and when they are 
 spiritually united to Christ they are enabled to express 
 through their own individual temperaments and cir- 
 cumstances the glory of the grace of God. 
 
 The New Testament doctrine of the Church is one 
 of great importance, and it is essential that it be kept 
 in mind and emphasized in every proper way. There 
 is something unutterably sad in the description of the 
 non-Christians as ''they that are without," for in reality 
 it means a great deal to be "inside" the fold and to 
 enjoy the fellowship provided by Christ. It is hardly 
 possible to exaggerate the importance of the Church 
 to the individual. The Church, in the New Testament 
 inclusive sense, is "the blessed company of all faithful 
 people," or, as Paul calls it, "the Church which is 
 his body." It has often been pointed out how signifi- 
 cant is the reference in the Creed to "the Communion 
 of Saints," coming, as it does, after the words, "Holy 
 Catholic Church." It is known that the reference to 
 the Saints is decidedly later than that to the Church, 
 and was originally intended as an explanation of the 
 real meaning of the latter word. When the Church is 
 thus realized as the fellowship of all those who belong 
 to Christ, something like the New Testament teaching 
 is seen. Individualistic Christianity is at once a con- 
 tradiction and an impossibility. We are justified 
 solitarily and alone in association with Christ direct, 
 but we are sanctified in connection with others. Chris- 
 tian character needs the Church for development, and 
 while, as the familiar phrase has it, talent may be 
 developed in solitude, character needs the stream of 
 life (Eph. 3: 18; 6: 18). It is not too much to say 
 
16 THE APOSTLE JOHN 
 
 that there is no real future for Christianity along New 
 Testament lines, except through a Church or a com- 
 munity. Mysticism in general is too vague and indi- 
 vidualistic. Christianity is mysticism, but it is far 
 more. Individualism is equally impossible, for un- 
 attached Christians are not found in the New Testa- 
 ment, and even what may be wrongly described as 
 ultra-spirituality must not be opposed to corporate 
 Christianity, for as Dr. Forsyth has well said, "Free 
 lances are futilities.'* 
 
 This was the earliest experience of the son of 
 Zebedee, and, although it doubtless did not make a 
 distinct impression at the time, there is hardly any 
 question that the power of fellowship with others in 
 Christ was felt from the very first, especially as very 
 soon three or four other men were similarly united in 
 the same blessed bonds. Bishop Moule has well pointed 
 out that our view of the Church in its widest sense as 
 "the body of Christ" should dominate all our thinking 
 and affect all other interpretations of the idea of the 
 Christian community. When we look at this subject 
 in what is, perhaps, the most important place, the 
 Epistle to the Ephesians, we find a fourfold reference 
 to the Church — as a Body, a Building, a Bride, and a 
 Brotherhood. Be it ours to emphasize the necessity 
 and importance of this fellowship, and to derive from 
 it all possible inspiration for life and service. 
 
 It was not long after John's conversion and fellow- 
 ship with other believers that he was led into fuller 
 light by a deeper experience of his Master. This took 
 place on the occasion of the marriage in Cana of 
 Galilee, where John, with the other disciples, was 
 present (John 2: 1-11). One of the essentials of a 
 disciple's earliest life is a fuller knowledge of his mas- 
 ter. At the outset the joy of forgiveness is so great 
 that it may seem to be everything, but new difticulties, 
 
FIRST EXPERIENCES 17 
 
 new temptations, new trials, new problems, arise, and 
 to meet these it is vital to enter into a fuller, deeper, 
 richer knowledge of Jesus Christ. 
 
 Perhaps the first knowledge of the Master was that 
 of his power on the occasion of this miracle. When 
 the wine failed Jesus Christ worked the miracle of 
 providing what was needed, and we are told of the 
 significant result: "This beginning of his signs did 
 Jesus in Cana of Galilee, and manifested his glory, 
 and his disciples believed him." The miracle was thus 
 a "sign" of his glory, and we may try to put ourselves 
 in the place of the disciple John and ask what rays of 
 glory were likely to appear. It is hardly possible to 
 doubt that the first ray was the fact of our Lord's 
 divine commission as the Messiah. At the beginning 
 of his public work it was necessary to prove that he 
 came from God. Remembering his lowly birth, obscure 
 parentage, and village education, we can readily under- 
 stand the difficulty he would have in proving the truth 
 of his claims, and this would necessarily lead to the 
 working of something which would first excite wonder, 
 then suggest the thought of some unseen power at 
 work, and so would lead naturally to the inquiry as to 
 the real meaning. Such were our Lord's miracles, 
 "signs" of his divine mission, calling attention to him 
 as the Messiah and Saviour, and thereby manifesting 
 his glory. 
 
 Then, too, the object of his divine commission was 
 pretty certainly manifested in this miracle. Not only 
 the fact that he came from God, but the reason why 
 he came, to change the lives of men from sin to holi- 
 ness, the change from water to wine being an emblem 
 of his whole life and work. This is not to say that 
 the disciples understood this meaning at the time, but 
 it is certainly easy and natural to pass from such a 
 miracle of beneficence to the spiritual purpose of our 
 
18 THE APOSTLE JOHN 
 
 Lord's coming into the world. Everything in the world 
 up to that time had attested the fact that men wanted 
 something which they themselves could not provide. 
 Both individuals and nations had attempted this, but 
 had failed, and then, when this failure was complete, 
 our Lord appeared, and in him men found what they 
 had vainly sought elsewhere (Luke 4: 18, 19). 
 
 Perhaps, too, we may include as a ray of his glory 
 on this occasion the thought of the sympathy of man 
 with men. He entered into all natural relationships, 
 for he "adorned and beautified marriage with his pres- 
 ence and first miracle." He was no hermit or ascetic 
 — a fact all the more remarkable when we contrast him 
 with his forerunner the Baptist. Christ had intense 
 sympathy with the social side of life, with those feel- 
 ings and afiFections which play so great a part in human 
 affairs. Then, too, he sympathized with all natural 
 enjoyment. Not only did he attend a marriage, but a 
 marriage feast. Not only was he there, but he sup^ 
 plied the means of their satisfaction. He is not an 
 enemy, but a friend of all true joy, and his sympathy 
 is not only for times of sadness, but also for times of 
 gladness. Many seem to imagine that Christianity is 
 almost joyless, but the presence of Christ on this occa- 
 sion shows that he does not take away joy, but adds 
 to it, purifies it, and heightens it. The life of austerity 
 and singularity is never the ideal life; that is the true 
 life which is everywhere "in," but not "of," the world. 
 
 Tt is particularly significant that we read, "His 
 disciples believed on him," namely, the five referred 
 to in the earlier chapter, and who had been invited 
 with him to the marriage. Not a word is said as to 
 any such effect upon his mother or his brethren, or 
 any of the other assembled guests. Indeed, we should 
 gather from the subsequent conduct of Mary and his 
 brethren that they were not affected by it. Apparently, 
 
FIRST EXPERIENCES 19 
 
 only those who were already his disciples were im- 
 pressed and convinced. From this we derive the truth 
 that our Lord's miracles were wrought almost ex- 
 clusively for the purpose of strengthening the faith 
 of his disciples, and not for the purpose of winning 
 over the outside world. These men were already his 
 disciples, and the story of their acceptance of Christ 
 is entirely natural, for, having heard of him as the 
 Messiah, they simply believed and followed. It was 
 only afterwards that they had miracles to confirm their 
 faith. This truth is seen all through our Lord's life, 
 for he kept his miracles as secret as possible. When 
 he healed the leper, raised the dead, descended from 
 the Mount of Transfiguration, he said, "See thou tell 
 no man." 
 
 There is a very real and important application of 
 this to us today. Those who are already believers have 
 daily, hourly instances of his special guidance, strength, 
 and blessing which are little short of miraculous, and 
 which help to strengthen the faith that already exists. 
 Yet every avowal of such inward experiences to those 
 who are outside would probably be laughed to scorn 
 or disbelieved. Such avowals are not appreciated, 
 though there are few more convincing proofs to the 
 believer himself than the constant experience of God's 
 grace in his soul. 
 
 But some one may ask whether there is no sign for 
 those outside, no proof to convince them. There is, 
 and a careful consideration of John 2 : 18 will show 
 what this is. When our Lord began clearing and 
 cleansing the Temple, the Jews came asking a "sign" 
 why he did such things. Instead of working a miracle, 
 he said, "Destroy this temple, and in three days I will 
 raise it up," speaking of the temple of his body. That 
 was the sign for them, his death and resurrection. So, 
 also, when the Pharisees came seeking a sign, he told 
 
20 THE APOSTLE JOHN 
 
 them that none should be given but the sign of Jonah, 
 again referring to his ov/n death and resurrection. 
 This was the sign for the unconverted Jews of that 
 day, and it is also the one for the unconverted people 
 of the present age. 
 
 After this miracle of Cana of Galilee we are not 
 told anything of the effect of association with Christ 
 on the disciples, and it is, of course, possible — some 
 think, absolutely certain — that these five men returned 
 at once after the miracle to their own homes. If, how- 
 ever, they accompanied our Lord to Jerusalem, we can 
 well understand the constant and deepening influence 
 of his words and works, as the variety of circumstances 
 of his stay at the capital occurred (John 2:13 to 
 3 : 36) . But greater than all the influences of his 
 teaching and actions would be the impress of his per- 
 sonality, and we know that this is the one essential for 
 the early life of disciples — a personal and grov/ing 
 experience of Jesus Christ. Nothing can compare with 
 this for deepening the life of a believer and enabling 
 him to realize more of his Master's spirit and learn 
 more of his Master's will. Long years afterwards the 
 Apostle John described the growing Christian life 
 under the three figures, of children, young men, and 
 fathers, and in each case the life was only made pos- 
 sible by a personal experience of the Lord himself 
 ^^ohn 2:12-14). 
 
Ill 
 
 LIFE WORK 
 
 One of the most impoTtant points in the Christian 
 Hfe is the necessity of showing the young convert the 
 duty of doing some work for him who has done so 
 much for us. ''That we being dehvered . . . might 
 serve" (Luke 1 : 74). This was the next lesson to be 
 learned by John. Although a disciple of Jesus Christ, 
 it would seem clear that he returned home some time 
 after the first interview with, and acceptance of, his 
 new Master (John 1:36-39). But the time was at 
 hand when he was to be called to definite work, and 
 the occasion is recorded in three Gospels (Matt. 
 4:18-22; Mark 1:16-20; Luke 5:1-11). John and 
 the others were now to be called from discipleship in 
 general to specific ministry, and it is this ministry which 
 we have to consider with special reference not only to 
 John, but also to all disciples. 
 
 The work was that of soul winning, expressed by 
 the figure "fishers of men." This has been rightly 
 called "the greatest work of the world," for whether 
 we think of non-Christian multitudes at home or un- 
 evangelized millions abroad, we cannot fail to see that 
 the work of every individual Christian is first and fore- 
 most that of soul winning. Our Lord spoke of catch- 
 ing men alive (Luke 5 : 10, Greek), and it is significant 
 that the only other phrase where the word is used 
 refers to the power of Satan to take men alive (2 
 Tim. 2 : 26) . There seems no real doubt that the 
 proper rendering of this last passage refers to Satan, 
 and not to the Christian worker. 
 
 It is important to give special attention to this turn- 
 ing point in the life of John, the son of Zebedee, by 
 
 21 
 
22 THE APOSTLE JOHN 
 
 means of which he was led from the outer circle of 
 discipleship to the inner circle of what may be termed 
 "ministry." Along the lines of this subject emerge 
 some great principles of Christian life and duty, which 
 deserve earnest and constant consideration. 
 
 I. The Divine Purpose 
 
 Our Lord intended John to become a "fisher of 
 men," to win men alive, and lead them into the sphere 
 of fellowship with his Master. This is still the pur- 
 pose of the Lord with every one of us, and as we con- 
 sider what it meant for John, we shall be enabled to 
 see what it means for us. 
 
 It is a definite service. We are called upon to deal 
 with human beings, and are expected to "catch" them. 
 Nothing short of this will suffice for our Master's 
 work. We can see this among other things in the 
 various titles given to the children of God in the New 
 Testament. They are called "witnesses" (Acts 1:8). 
 They are described as "ambassadors" (2 Cor. 5:20). 
 They are designated "heralds" (1 Tim. 2:7, Greek). 
 These titles clearly imply a distinct and pointed pur- 
 pose, and we must not rest with anything* short of 
 definite results of service. Not merely are we to p'^it 
 the message before men, but we must use means to 
 lead them to accept the message, and to become 
 disciples of Christ. The fisherman is never content 
 with merely throwing out the line or the net. H he 
 does not land some fish, he is not in any real sense a 
 fisherman. It is recorded of a French doctor that, full 
 of enthusiasm, he said he had operated upon eight 
 people in connection with some very serious and com- 
 plicated disorder. When asked how many lives he had 
 saved, he replied, "Not one; but then, you see, the 
 operations were so brilliant." This would never 
 satisfy an ordinary medical man, and certainly in rela- 
 
LIFE WORK 23 
 
 tion to things spiritual Christian men must never be 
 satisfied with mere brilHance of testimony. It is for 
 us *'by any means to save some." This is our definite 
 work. 
 
 It is a difficult service. Men are not easily "caught." 
 The power of sin is so great, and the character of sin 
 is so varied ; the self-will of man is so strong, the heart 
 of man is often so far from God that the Christian 
 fisherman finds it exceedingly difficult to catch the one 
 for whom he is praying and striving. There is no 
 work in its way so arduous and trying as that of en- 
 deavoring to save men from their sins and snatch them 
 out of the hands of the Wicked One. Satan does not 
 easily let go his prey, and whenever there are earnest 
 endeavors on the part of Christian people to evangelize 
 and win souls, there, it is perfectly certain, will be 
 found the most intense opposition of the Devil. Soul 
 winning is, indeed, a difficult work. 
 
 Yet it is a delightful service. Is there any joy in 
 this world comparable with the bliss of leading an 
 anxious soul to Christ? To hear the question, "What 
 must I do ?" to observe the evident interest and anxiety, 
 to mark the genuine repentance, to see the eager ac- 
 ceptance of the Word of truth, and then to notice the 
 soul surrendering to Christ and commencing to rejoice 
 in his great salvation — all this is "joy unspeakable, and 
 full of glory." It is the supreme felicity of life to 
 be permitted to lead a soul into the presence-chamber 
 of the King of kings. 
 
 II. The Divine Reminder 
 
 Our Lord spoke of his disciples "becoming fishers 
 of men," and this clearly teaches the important lesson 
 that such are not born, but made. The word "become" 
 is in many respects one of the most interesting 
 and suggestive in the New Testament, because it always 
 
24 THE APOSTLE JOHN 
 
 implies a process and a progress. Thus the Apostle 
 Paul urged the Christians at Corinth to "become" imi- 
 tators of himself (1 Cor. 4: 16; 11 : 1). He also urged 
 them not to ''become" children in their minds, but to 
 "become" mature (1 Cor. 14:20). Many other pas- 
 sages in the New Testament similarly emphasize this 
 idea of "becoming," always suggesting that the dis- 
 ciples were not then what they ought to be, but were 
 to "become" so. Christians "become" fishers of men, 
 and this implies that they are not originally qualified in 
 this respect. What, then, does it mean to "become" a 
 fisher of men, in what does the training consist? Per- 
 haps if we consider some of the more important quali- 
 fications of ordinary fishermen, we may learn from 
 them a little of what is needed in order that we may 
 become fishers of men. 
 
 A fisherman needs watchfulness. Mark the alert- 
 ness of the true fisherman; always on the lookout for 
 fish, and for the best ways of catching it. So must it 
 be with the true disciple of Christ, who wishes to win 
 men for his Master. "They watch for your souls" 
 (Heb. 13:17). "I have made thee a watchman" 
 (Ezek. 3:17; 33:2-7; Acts 20:26, 28). The fisher 
 of men must be eager and on the lookout for men. A 
 clergyman once wrote to a friend, asking him whether 
 he could recommend a curate, and said that he wanted 
 a man "whose heart was aglow with the love of souls." 
 
 A fisherman needs patience. How wonderfully 
 patient is the fisherman who remains hour after hour 
 on the river bank, waiting for a bite. How utterly 
 impossible it would be for him to fish with success 
 unless he had this element of patience. Much more 
 is this true of the servant of God who wishes to win 
 men to Christ. "The servant of the Lord must be 
 . . . patient" (2 Tim. 2:24, 26). Men are not 
 always won at the first attempt, and any spirit of im- 
 
^ _ LIFE WORK 25 
 
 patience will not only hinder the sinner from accepting 
 Christ, but will hurt the worker's own soul. It will 
 only be by prayerful patience that many a captive of 
 the Evil One is rescued and brought to the feet of the 
 Saviour. This patience will demand real strength and 
 energy. The fisherman must be "instant in season, out 
 of season" (2 Tim. 4:2), and persistently, prayerfully 
 wait for every opportunity to lay hold of the one 
 whom he desires to win for Christ. 
 
 A fisherman needs courage. Sea fishing in particular 
 needs very great bravery and fearlessness. A fisher- 
 man often takes his life in his hands, and we know 
 from our own fishing industry how many lives are lost 
 in the prosecution of this daily task. So also fishing 
 for men is by no means easy, and, as is well known, 
 those who attempt it are often lacking in courage, and 
 they do not find it any easier even after a long life of 
 individual work. Dr. H. Clay Trumbull, one of the 
 ablest and most earnest workers among individuals, 
 has told us in his little work on the subject that he was 
 as much afraid on the last occasion as on the first. 
 Courage is, therefore, a pre-eminent requirement if we 
 would persist in the work of soul winning. 
 
 A fisherman needs tactfulness. In the course of a 
 day's fishing a man may often have to change his 
 method, and also to use dififerent kinds of bait. We 
 also know that there are very great differences in fish- 
 ing for various sorts of fish, and there are other 
 diversities, according to locality and circumstance. All 
 this suggests the need of tactfulness. When we think 
 of spiritual fishing, tactfulness is one of the prime 
 essentials. "The servant of the Lord must not strive, 
 but be gentle unto all men, apt to teach, patient, in 
 meekness instructing those that oppose themselves" 
 (2 Tim. 2:24, 25). Men around us differ so widely 
 in circumstance, character, temperament, and attitude 
 
26 THE APOSTLE JOHN 
 
 to God that unless the Christian worker is characterized 
 by tactfuhiess, he will often do more harm than good 
 in his endeavors to win men for Christ. It is as true 
 today as ever that "he that winneth souls is wise," and 
 "he that is wise winneth souls" (Prov. 11:30). We 
 need to know something of the devious ways of sinners, 
 the different snares set by the enemy, and the precise 
 aspects of Gospel truth best fitted to meet particular 
 cases. All this requires and will demand tactfulness, 
 wisdom, and discretion. 
 
 A fisherman needs self-f orgetfulness. An old fisher- 
 man has said that one of the prime requirements of a 
 true fisherman is that he should keep himself out of 
 sight. This quality is pre-eminently necessary in the 
 soul winner. His own individuality must .be kept as 
 far as possible in the background, in order that his 
 Master may be first and foremost. There is always 
 danger lest we attach men to ourselves instead of link- 
 ing them on to Christ. At the King's levee there 
 comes a point at which, after the introduction of 'the 
 newcomer, the one who introduces him stands aside, 
 his work being over. In like manner, in bringing a 
 soul to Christ we carry the work to a certain point, 
 and then stand back for the soul to have its own private 
 and personal interview with the Master. "I labored 
 . . . yet not I, but the grace of God which wsls 
 with me" (1 Cor. 15:10). 
 
 III. The Divine Promise 
 
 In case we should for a moment imagine that to 
 ■'become" fishers of men is out of our power, the Lord 
 gives to us, as he did to John, his own blessed assur- 
 ance, "I will make you" (Mark 1:17). This is at 
 once an indication that "God's biddings are enablings," 
 and that our Lord never requires service without pro- 
 viding equipment. 
 
LIFE WORK 27 
 
 Thus power for sonl winning is possible. "I will 
 make you." The Lord Jesus Christ is able and willing 
 to equip us for the work of spiritual fishing. He him- 
 self was the, greatest of all soul winners in the days 
 of his earthly ministry, and he is ready now to fit and 
 prepare us for the same blessed work. Let this thought 
 sink deep into our hearts ; there is no reason whatever 
 why every Christian should not be a soul winner. 
 Here is the promise of the Lord Jesus Christ ofifering 
 to prepare us for this blessed work. This should en- 
 courage us to believe in the possibility for each of us. 
 
 And power for soul winning is certain. "I will 
 make you." This is one of the "I wills" of Christ, 
 those gracious and blessed promises which are intended 
 to encourage and hearten us for life and service. When 
 Jesus Christ our Lord and Saviour says "I will," he 
 means it, and in special connection with soul winning 
 we see the cheer and inspiration of such a promise, 
 giving us a certain guarantee of strength and provision 
 for the difficult' task. 
 
 And power for soul' winning is blessed. To be fitted 
 and equippecF for this glorious work is surely a joy, a 
 privilege, and a blessing. Christ our Master takes us 
 into his school, trains us, teaches us, prepares us, and 
 bestows upon us all needed grace and' wisdom, and 
 then sends us out into the great ocean of the world, 
 ready to "catch" men. There is surely nothing nobler, 
 nothing more uplifting, nothing more glorious than to 
 be equipped and commissioned by our Master to do 
 "the greatest work in the world." 
 
 IV. The Divine Secret 
 
 It is now time for us to consider the precise require- 
 ments and conditions laid down for us in the Word of 
 God with reference to the work of soul winning. We 
 are already clearly aware of our dutv to "catch" men. 
 3 
 
28 THE APOSTLE JOHN 
 
 We have also seen some of the quahficatioiis required 
 in a spiritual fisherman. We have also been cheered 
 and encouraged by the Master's promise that he will 
 make us to become fishers of men. Now let us con- 
 sider very carefully our attitude to him and the con- 
 ditions required by him in order that we may be "thor- 
 oughly furnished unto all good works." The answer 
 is found in the words, "Follow Me," "Come ye after 
 Me." This is- a very familiar message, but one that 
 needs to be analyzed' into its constituent parts. What 
 does it mean to* follow, to "come after" Christ? 
 
 Trust him. To follow Christ means to depend upon 
 him for grace, and the soul winner will never be of 
 any service in. the kingdom of God unless he depends 
 constantly and' entirely upon the grace of God to equip, 
 guide, strengthen, and bless him in his labors. 
 
 Imitate him. Our Lord's life was a life of soul 
 winning, and following him means doing as he did. A 
 study of the Gospels will quickly reveal to us our 
 Lord's wonderful dealing' with sinners, as, for ex- 
 ample, in the story of the Woman of Samaria, will 
 show some of the methods and secrets of the greatest 
 of all soul winners. "Follow Me" means, among other 
 things, "Imitate My example." As a soul winner, 
 Christ's example is peerless. 
 
 Obey him. Following always includes and involves 
 obedience, and, therefore, "Whatsoever he saith unto 
 you, do it." The Lord is calling upon every one of 
 us to do as much as we possibly can in the direction 
 of soul winning. It is not sufficient, blessed though 
 it is, to live a quiet, consistent life. This we must do. 
 of course, but, in addition to this, there must be the 
 testimony of the lip, and the endeavor, lovingly, yet 
 aggressively, to win souls to the Master. And if we 
 do not do it, our spiritual life will suflFer, and we shall 
 not be following our Master. 
 
LIFE WORK 29 
 
 Abide in him. Following Christ is not only an act. 
 but an attitude, one that covers a lifetime. Abiding 
 in him means continual and ever-increasing fellowship. 
 It implies living in his presence through faith, prayer, 
 and the Word of God, and in this abiding fellowship 
 with our Master- will come that force, freshness, fra- 
 grance, and filjer in spiritual life which will be the best 
 possible means of attractiveness in soul winning. As 
 water never rises above its level, so our work for God 
 never rises above the level of our fellowship with him. 
 We must "dwell with the King for his work," and in 
 so doing we shall have his Spirit, his |x>wer, and his 
 blessing. 
 
 As we continue to study the life of John, we see 
 that at each stage he is being drawn closer to his Mas- 
 ter, and enabled to learn more of that Master's will. 
 Little by little it is being revealed to him what he is 
 to be and to do, and whenever, like John, the believer 
 is ready to "leave all and follow" Christ, the outcome 
 is as certain as it is blessed. "Everything may be 
 hoped of men who leave all for Christ. Where there 
 is a noble soul, there is an indefinite capacity for 
 growth" (Bruce, "The Training of the Twelve," p. 14). 
 
IV 
 
 SPECIAL SERVICE 
 
 The stages of the progress of John the son of 
 Zebedee are decidedly interesting and spiritually valu- 
 able. After having been called from the ranks of the 
 disciples of John the Baptist to become a disciple of 
 Jesus Christ, he was led into definite service in what 
 may be called "the ministry" (Luke 5:1-11). Then 
 from this work he was called to still more special 
 service as an Apostle, and it is this that we must now 
 consider. 
 
 I. Commission 
 
 1. The Purpose. — In the original choice of the 
 Twelve by our Lord, we are told that he ordained them 
 that they should be with him and that he might send 
 them forth to preach (Mark 3: 14). They were thus 
 to be continually with him in close association, and, at 
 the same time, to go forth on his service proclaiming 
 his message. This is always Christ's purpose for his 
 people, fellowship with him and work for him. 
 
 But the appointment of the Twelve was made for 
 much wider reasons. They were definitely selected as 
 one of the three main methods of proclaiming and ex- 
 tending the Kingdom of God. Our Lord was already 
 preaching and teaching, and also working miracles, but 
 the time had come for a fuller development which was 
 to be realized in connection with the work of the Twelve 
 as they went from place to place carrying their Master's 
 message and reproducing tlieir Master's power (Mark 
 3:15). 
 
 Even more than this, the Twelve occupy a unique 
 position in the records of the New Testament (Eph. 
 
 30 
 
SPECIAL SERVICE 31 
 
 2:20), for there can be little doubt that our Lord 
 selected them with a view to the ultimate as well as 
 to the immediate future. It is striking to notice the 
 contrast between the Twelve and the Seventy in two 
 successive chapters (Luke 9:1; 10: 1). The Seventy- 
 were intended simply for temporary work, and we 
 never hear of them again, while the Twelve were 
 selected both for immediate service, and also for the 
 purpose of being founders of the future Church. The 
 latter point is clear from the words and action of the 
 Apostle Peter, who considered it necessary for some 
 one with proper qualifications to take the place of 
 Judas and to be numbered among the Apostles (Acts 
 1 : 21-26). It is evident from this that only those who 
 could fulfill the necessary conditions could be so num- 
 bered, and therefore the Apostles, as such, have no 
 successors. They were necessarily unique in position, 
 opportunity, and place. 
 
 2. The Possibility. — John and his brother James 
 were named by Christ ^'Boanerges," which means "the 
 sons of thunder" (Mark 3: 17). This is usually re- 
 garded as a reminder of their past, and is thought to 
 refer to their warm, enthusiastic nature, but it does 
 not appear as though any reproach were intended, but 
 only the reminder that their intensity should be utilized 
 and developed in zeal for their Master's cause. As 
 some one has well said, "When God makes a prophet, 
 he does not unmake the man." It is a profound satis- 
 faction to realize that Christ can utilize all that is good 
 in our past and make it subserve the interests of his 
 kingdom. Whatever may be the nature, and however 
 varied the temperament and circumstances, Christ can 
 use all, for there is room in his Kingdom for every 
 possible variety. The Apostle Peter must have had this 
 in mind when he spoke of the "many-colored grace of 
 God" (1 Pet. 4:10, Greek). 
 
32 THE APOSTLE JOHN 
 
 3. The Plan. — The great work to be done by these 
 Apostles was that of witnessing to Christ, "Ye shall 
 be my witnesses" (Acts 1:8), and a true witness re- 
 quires three qualifications — intelligence, candor, and 
 disinterestedness. It is clear that the Apostle John had 
 these features, for nothing could be more impressive 
 than his intelligence, his frankness, and his utter dis- 
 regard of self in all that he had to say concerning the 
 Gospel. In this respect all Christians are called upon 
 to "witness" for their Master. He has leit this work 
 to us, and it can only be done by those who have a 
 personal knowledge and experience of Christ. The 
 Apostle Peter, speaking with John at a later date, said, 
 "We cannot but speak the things we have seen and 
 heard" (Acts 4:20). When the soul is in close and 
 constant touch with Christ the evidence will come out 
 instinctively and inevitably in testimony to him and 
 to his grace. 
 
 The one thing essential to this work of witnessing 
 is the training that comes from personal experience. 
 The Twelve, including John himself, were at first very 
 narrow and shortsighted, but the great thing was that 
 they were in the presence of Christ, and, as it were, 
 surrounded by his influence. Devotion to him was the 
 one thing necessary, and when this comes al>out it is 
 blessedly true that there is an indefinite capacity for 
 growth and expansion. We read of the old workers 
 of David that "they dwelt with the king for his work" 
 (1 Chron. 4:23), and it was the personal influence of 
 the character of Christ that beyond all else made tliese 
 men, and the Apostle John in particular, what they 
 became. In this respect we may all be "Apostles," that 
 is, those who are sent forth by Christ to do his work, 
 and our ix>wer for him will be in exact proportion to 
 our fellowship with him. Just as water never rises 
 above its level, so the strength and character of our 
 
SPECIAL SERVICE 33 
 
 work will never be greater than our fellowship with 
 the Lord. 
 
 N. B. — Those who desire .to study more fully the 
 various elements in the training of the Apostles should 
 give special attention to "The Training of the Twelve," 
 by Bruce, and "Pastor Pastorum,*' by Latham. There 
 are also several more recent books dealing with the 
 particular characteristics of the Apostles of Christ, 
 of which "The Apostles as Everyday Men," by Dr. 
 R. E. Thompson, and "He Chose Twelve," by Dr. J. 
 Elder Cumming, may be instanced. 
 
 II. Companionship 
 
 The position of John as one of the Twelve is still 
 more interesting, because out of the Twelve our Lord 
 selected three, of whom John was one, and on several 
 occasions these three were given the privilege of special 
 association with the Master in his work. We do not 
 know exactly why Peter, James, and John were thus 
 selected, but it is more than probable that Christ saw 
 in them such exceptional possibilities that he felt he 
 could and must concentrate upon them the special 
 features of his training for future life and service. 
 
 John was one of the three who attended our Lord 
 at the raising of Jairus' daughter (Mark 5: 37). Per- 
 haps this was to teach the great lesson that Christ is 
 the Lord of death and life. At any rate, it is an 
 attractive hypothesis that the prominence given in the 
 writings of the Apostle John to "eternal life" may have 
 been due to his close association with the Lo«rd at the 
 death bed of this young girl. It was essential that the 
 disciples should learn, and learn quickly and deeply, 
 the power of their INIaster over death, and the way in 
 which John thought of death and its contrast, life, is 
 seen in the Fourth Gospel and the First Epistle, and is 
 
34 THE APOSTLE JOHN 
 
 decidedly striking and impressive. Death is, funda- 
 mentally, separation, and is capable of three applica- 
 tions : physical death is the separation of the soul from 
 the body; spiritual death is the separation of the soul 
 from God; everlasting death, in the full sense, is the 
 separation of soul and body for ever from God. 
 Wherever the thought of **death" occurs in John's 
 writings, one or other of these aspects of "separation" 
 will be found. In contrast, there is the thought of 
 life, fundamentally that of union, and again it is three- 
 fold : physical life is the union of body and soul; 
 spiritual life is the union of soul with God (John 
 17:3) ; everlasting life, in the full sense, is union of 
 soul and body with God for ever. Under one or other 
 of these aspects the complete teaching of the Apostle 
 on "life" can be gathered. 
 
 The Transfiguration was another occasion on which 
 John, with Peter and James, was permitted to be in 
 special fellowship with his Master. After the serious 
 and sad conversation a week before about the Cross, 
 it would seem as though a gloom had settled upon the 
 disciples (Mark 8:31-38), and it was therefore neces- 
 sary that the glory of Christ should be seen by those 
 who were to proclaim him later on. And so. on the 
 Mount of Transfiguration, Christ was transformed be- 
 fore them, and they were permitted to see his glory. 
 He was glorified in person in a way which they had 
 never realized before. In answer to Peter's impulsive 
 suggestion about three tabernacles, the Divine Voice 
 reminded them that Jesus Christ their Master was 
 God's Son in contrast with Moses and Elijah, who 
 were only servants. Then, too, they were permitted 
 to understand something of their Master's glory in 
 connection with the vei-y Cross which had been a 
 stumbling block in that conversation, for the two men, 
 Moses and Elijah, were actually making this death die 
 
SPECIAL SERVICE 35 
 
 subject of their conversation (Luke 9:31). In the 
 Hght of what happened a few months later on the Cross, 
 and in the gift of the Holy Spirit, these three disciples 
 would naturally realize the blessedness and glory of 
 the death, from which they had otherwise shrunk as 
 something- intolerable (Matt. 16:22). 
 
 In these special associations the three Apostles, and 
 John in particular, would find their convictions deep- 
 ened and strengthened. Truth always becomes con- 
 firmed in personal experience and fellowship, for it 
 is only thus that intellectual conceptions can become 
 permanent. Ideas alone may easily degenerate into 
 speculation; they need experience in order to be, as it 
 were, burnt in and made part and parcel of the life. 
 In fellowship with their Master, these men saw light 
 on many mysteries, and long years afterwards John, 
 dbubtless referring to the Transfiguration, though per- 
 haps to the life of Christ as a whole, said, "We beheld 
 his glory" (John 1 : 14). 
 
 And yet it is important to remember that there are 
 many experiences too sacred for expression. We know 
 practically nothing of what John felt as the result of 
 this close association with his Master at the bedside 
 of Jairus' daughter and on the Mount of Transfigura- 
 tion. A true disciple always knows more than he can 
 tell, and, as it has been well pointed out, an author is, 
 ov at least ought to be, far greater than his book. We 
 would naturally like to know something of what hap- 
 pened on these special occasions, but, to use familiar 
 words, "something sealed the lips of that Evangelist." 
 Meanwhile, we are sure that, as the outcome of per- 
 sonal experience, Christ always becomes more real and 
 precious to those who are In close fellowship with him. 
 The half of what he is to his people cannot be told 
 (1 Kings 10: 7). But although it cannot be "told." It 
 can be lived, and the closer our fellowship with Christ 
 
36 THE APOSTLE JOHN 
 
 the more precious he will be to our own souls, and the 
 more powerful will be our witness for him. 
 
 Thus, whether we think of the commission of John 
 as one of the Twelve, or of his companionship as one 
 of the Three, we are certain it was in close contact with 
 Christ that he derived his knowledge and power, and 
 it will be in the same real fellowship that we shall know 
 and love and serve him today. 
 
V 
 
 PERILS 
 
 A disciple is always intended to be, as the word 
 indicates, a learner. Lessons are needed all through 
 life. This was especially the case with the Twelve 
 Apostles, and in particular with the Apostle John. 
 Even after the privileges of the Transfiguration there 
 were many things to learn before he could be all that 
 his Master desired him to be. We must now notice 
 some of the dangers to which the Apostles were liable, 
 dangers that were likely to imperil their influence and 
 give a wrong impression of their Master. 
 
 L The Peril of Narrowness 
 
 In Luke 9:49 we have the record of an experience 
 in the life of the Apostle John which calls for special 
 attention. Our Lord had just spoken (v. 48) of re- 
 ceiving a little child in his "Name," and it would seem 
 as though this reference prompted John to think of 
 an incident which had occurred apparently not long 
 before, for he said, "Master, we saw one casting out 
 demons in thy name." "In the name" always means 
 "by the authority," and ]>ased upon the character. The 
 "Name" of God invariably refers to his nature as re- 
 vealed, and not to any mere title attri1)uted to him. 
 The many passages in the Old Testament referring to 
 "The Name of the Lord" invariably have this meaning 
 of Gdd's nature and character, while in the New Testa- 
 ment the allusions to our Lord's "name" (John 14: 14) 
 mean exactly the same thing, his revelation of himself 
 with the authority and power associated with it. The 
 person to whom John- referred was some one who had 
 been using Christ's "name" or authority in casting out 
 
 2>7 
 
38 THE APOSTLE JOHN 
 
 demons, and this was enough for the Apostle to rebuke 
 and forbid him on the ground that he was not among 
 the recognized followers of Jesus Christ: "We forbad 
 him because he followeth not us.'* But Jesus rebuked 
 his disciple, and said : "Forbid him not, for he that is 
 not against you is for you" (v. 50) . 
 
 In these words the Lord taught his follower the 
 serious danger of narrowness in religion. It is clear 
 that the man was not undervaluing Christ, or he would 
 not have been casting out demons in Christ's name. 
 The trouble seems to have been that he did not recog- 
 nize the necessity and importance of fellowship with 
 the disciples, and on this ground he had been rebuked 
 by John. This is, perhaps, a hint about the danger 
 of selfishness in religion: "He followeth not 2mth us/' 
 It is only too possible to become so concerned with 
 our own/ position and importance in relation to Christ 
 as to regard our cause as identical with his. 
 
 But can we get beneath the surface and account for 
 this ebullition of narrowness? What was the explana- 
 tion? It is often suggested that we have in this an 
 illustration of that want of balance in the Christian 
 life which- takes various forms according as particular 
 elements* of our nature are affected. Thus, it has been 
 shown that when the conscience is lacking in knowledge 
 the danger of fanaticism arises; when the intellect is 
 wanting in experience the peril of dogmatism is seen; 
 and when the will is short of love the risk of tyranny 
 is evident. So that where narrowness takes the form 
 of fanaticism or dogmatism or tyranny, the result is a 
 want of proper intellectual, moral, and spiritual bal- 
 ance, which cannot but affect character, and then 
 influence for evil whatever we may say and do for 
 Christ. The Apostle John doubtless thought he was 
 vindicating his Master's honor, and the fanatic, or the 
 dogmatician, or the tyrannical person may have the 
 
PERILS 39' 
 
 same idea, while in reality the work of the Lord is 
 being hindered. There is scarcely anything more subtle 
 than the way in which the "old Adam'' often colors 
 our testimony. We feel compelled to be faithful, and 
 we make our protest accordingly, but all the while our 
 own personal feeling — it may be of severity, or even 
 of anger — enters in and spoils our testimony, and gives' 
 people a wrong impression of ourselves and of our 
 Master. 
 
 As we ponder this incident, it is important to con- 
 sider some of the practical truths arising out of it 
 which are continually necessary for our life and service. 
 The first of these is that we may be perfectly certain 
 that work such as here described — that of casting out 
 demons — necessarily has the sympathy of our Lord 
 Jesus Christ. We hear today a great deal about 
 "philanthropy," and this, as Archbishop Benson once 
 characteristically defined it, is "man-lovingness." The 
 love of man as man is essentially true, right, and 
 beautiful, and whenever the effort is made to help our 
 fellows we may be perfectly certain that our Lord 
 approves. There are many "demons" today, as ever, 
 and if they are cast out we ought to rejoice, especially 
 when the work is done in our Master's name. 
 
 Another point of great importance, as we read this 
 story, is the reminder that all who work along right 
 lines, casting out demons in the name of Christ, are 
 really one body. The man in doing the work in Christ's 
 name was definitely associated with the Master, whether 
 he knew it or not. It is a useful reminder that our 
 company is not the only one Christ has, and any idea 
 of rebuking a man "because he followeth not with us" 
 is apt to lead to spiritual pride and self-sufficiency. 
 Just as there are hints in the Old Testament of the 
 true worshipers of God outside the chosen people, so 
 we must never limit the followers of Girist to those 
 
40 THE APOSTLE JOHN 
 
 who belong to the organized company of his disciples 
 with which we happen to be associated. We may go 
 still further, and observe that the spirit of our Master 
 may be outside our own company, and a very opposite 
 spirit be within it. The tone and temper of the Apostle 
 at this time were obviously much m.ore dangerous to 
 truth, life, and morality than anything the other man 
 had been doing, and it is only too possible today to 
 show a spirit of narrowness, haughtiness, and even 
 bitterness, which will do immense harm to the cause 
 of Christ. 
 
 Under these circumstances, we should try to see the 
 good in what other people are doing, and at the same 
 time endeavor to win them to a true Christian unity. 
 It is a constant problem with individual Christians how 
 to combine the extensiveness of sympathy with in- 
 tensity of conviction. Our principles ought to be part 
 of ourselves, and to go as deep down as possible; but 
 our sympathies should he as wide as they can stretch, 
 extending everywhere, so long as real good is being 
 done. The danger of depth alone is narrowness, and 
 the danger of breadth alone is shallowness. It is for 
 us to seek to blend and harmonize these two principles, 
 so that we may be as narrow as God's truth and as 
 wide as God's love. 
 
 Then, too, it is important to remember that outward 
 unity is not adequate as a test of real discipleship. We 
 may have outward and visible unity at the expense of 
 purity and truth. Unity is consistent with the greatest 
 possible variety, and the more we insist upon outward 
 and visible unity, the greater our danger of confusing 
 unity with uniformity. The fact that a man "followeth 
 not with us" is no necessary proof that he does not 
 follow Christ, and the familiar words are as applicable 
 today as ever: "In things essential unity, in things 
 non-essential liberty, in all things charity." 
 
PERILS 41 
 
 And yet this will not mean that we are to tolerate 
 everything and everybody, for it is clear that the large- 
 heartedness which our Lord urged upon his servant 
 applies only to those who are doing genuinely Christian 
 work. The man was casting out demons in the name 
 of Christ, and it was this that ought to have prevented 
 him from being rebuked by the follower of Christ. 
 An easy-going tolerance of every conceivable opinion 
 and every possible effort is almost as far removed 
 from truth as the narrowness of the Apostle. It does 
 matter what a man is attempting, and also why he is 
 making the effort, and if only we bear in mind that the 
 work to be done is in the name of Christ, we shall be 
 kept from an easy-going readiness to accept every one 
 and everything, which is often prejudicial and para- 
 lyzing to true life and service. 
 
 II. The Peril of Vindictiveness 
 
 In Luke 9: 54-56 another danger was revealed by 
 John and his brother James. Our Lord was on his 
 way to Jerusalem, and on sending messengers before 
 him to prepare the way a certain community of Samari- 
 tans would not receive Christ, because he was going 
 up to the city of their hated foes, the Jews. This 
 was too much for James and John, who at once, in 
 zeal for their Master, said, "Lord, wilt thou that we 
 bid fire to come down from heaven and consume 
 them?'* The spirit that prompted this outburst was 
 praiseworthy, for they were jealous for their Master's 
 honor. It is also worth while noticing their faith in 
 the power to call down fire from heaven. They had 
 evidently learned from their Master the secret of 
 miracle-working, and thought they could exercise their 
 authority and power in this way. According to the 
 older text, we are to read, "Even as Elijah did," re- 
 ferring to the well-known incident in that Prophet's 
 
42 THE APOSTLE JOHN 
 
 career (2 Kings 1:10-12), but whether we include 
 these words or not, it would seem almost certain that 
 an allusion to that story was in the minds of James 
 and John. Yet, notwithstanding the elements of praise- 
 worthiness in this expression of feeling, there was a 
 serious and sad ignorance of themselves and of their 
 Master in what they said, as we can see from the way 
 in which they were at once rebuked. Here, again, 
 some texts read that our Lord added, "Ye know not 
 what manner of spirit ye are of," and then, according 
 to still other authorities, though fewer in number, he 
 is said to have remarked, "For the Son of Man came 
 not to destroy men's lives, but to save them" (Luke 
 19:10; John 3:17; 12:47). But whether Vv^e read 
 these words or not, they express the true attitude of 
 Christ and the spirit of his rebuke. James and John 
 did not know what manner of spirit they possessed, 
 and at least for the moment they had forgotten that 
 their Master had come not to kill men, but to save 
 them. Vindictiveness on the part of a follower of 
 Jesus Christ is utterly abhorrent to the spirit of the 
 Master and the truth of his Gospel. Defense, not 
 defiance, is essentially Christian when the interests of 
 others are at stake, but zeal for our Master, however 
 well-intentioned, must never degenerate into personal 
 feelings such as actuated James and John at this time. 
 As we contemplate afresh these two dangers of 
 narrowness and vindictiveness, we naturally seek to 
 discover the safeguard against them, as well as the 
 cure for them if they should be expressed. This is 
 found in the simple yet sufficient secret of fellowship 
 with Christ. The closer we draw to him, the more 
 large hearted and the more loving we shall become. 
 In his light we shall see light, and in his love we shall 
 feel and express love. We shall see things from his 
 standpoint, and do only that which is in accord with 
 
PERILS 43 
 
 his spirit. I remember once hearing Bishop Whipple, 
 of Minnesota., so well known as "The Apostle of the 
 Indians," utter these beautiful words : "For thirty years 
 I have tried to see the face of Christ in those with 
 whom I differed." When this spirit actuates us, we 
 shall be preserved, at once from a narrow bigotry and 
 an easy-going tolerance, from passionate vindictiveness 
 and everything that would mar or injure our testimony 
 for him who came not to destroy men*s lives, but to 
 save them. 
 
VI 
 
 A GREAT LESSON 
 
 Every incident in the life of the Apostle John is in 
 one way or another a revelation of his character, and, 
 at the same time, of the way in which our Lord dealt 
 with it. The story of the request of the mother of 
 the sons of Zebedee, with her sons, James and John, 
 calls for special attention in this connection as shedding 
 remarkable light on the personal characteristics of John 
 (Matt. 20:20-28; Mark 10:35-45). 
 
 L The Request 
 
 According to Matthew, it was Salome who came 
 with this request, though her sons were with her, and 
 were doubtless personally associated with her in ap- 
 proaching Christ. If, as is generally thought, she was 
 the sister of the Virgin Mary (Matt. 27:56; Mark 
 15: 40), she may have considered that her special posi- 
 tion warranted her in making this appeal. The request 
 was definite and, doubtless, honest, even though it was 
 marked by ignorance. Like the rest of the disciples, 
 these two were thinking of an earthly kingdom, and of 
 their own position in it (Luke 19: 11). There was 
 not a little faith in proffering such a request at the 
 moment, for if we may press the word *'then" (Matt. 
 20:20), it came immediately after the solemn an- 
 nouncement of the Passion, so that James and John 
 must have l>elieved in spite of these words that Jesus 
 Christ was to be a king. Perliaps, however, they re- 
 membered what he had said about his glory and sitting 
 on his throne (Matt. 19:28). 
 
 But however honest and confident was the request, 
 there was an element of selfishness in it that reflected 
 
 44 
 
A GREAT LESSON 45 
 
 seriously on the two brothers, as well as on their 
 mother. They clearly desired some pre-eminence in 
 their Master's Kingdom, which would necessarily 
 affect, and be at the expense of, the rest of the disciples. 
 It is, therefore, impossible to acquit them of an undue 
 consideration of their own interests in their desire to 
 occupy the chief places of honor in Christ's Kingdom. 
 
 n. The Reply 
 
 The Lord met their request in a very striking way 
 by reminding them first of all that they were altogether 
 ignorant of the true meaning of the request, "Ye know 
 not what ye ask." Then he put to them an inquiry, 
 which showed what was in his mind, "Are ye able to 
 drink the cup that I am about to drink?" The "cup" 
 in Scripture sometimes is the symbol of blessing 
 (Psalm 23: 5), and at others the symbol of suffering 
 (Mark 14:36). It was, of course, in the latter con- 
 nection that Christ asked the question, thereby re- 
 minding them of an experience altogether different 
 from the place of honor and glory to which they were 
 looking forward. It was a quiet, but forceful reminder 
 that it was necessary to count the cost of such a posi- 
 tion as they were anxious to fill. Thus Christ did not 
 set aside their request as impossible or refuse it. Still 
 less did he condemn them as wrong. As on other oc- 
 casions, he instructed and trained them by pointing 
 out that they possessed an entirely erroneous and 
 false idea of the glory associated with their Master, 
 as well as of the way to the realization of that glory. 
 Christ desired them to understand that there were 
 certain conditions to be fulfilled if their request was 
 to be granted. 
 
 III. The Rejoinder 
 
 The two brothers at once replied, "We are able." 
 This seems to indicate a superficiality or, at any rate, 
 
46 THE APOSTLE JOHN 
 
 an ignorance of vrhat was involved in their Master's 
 question. Bishop Chadwick is of the opinion that 
 Salome, with fearlessness, "could see the clear sky- 
 beyond the storm. Her sons shall be loyal and win 
 the prize, whatever be the hazard, and however long 
 the struggle. Ignorant and rash she may have been, 
 but it was no base ambition which chose such a moment 
 to declare its unshaken ardor, and claim distinction in 
 the Kingdom for which so much must be endured. 
 And when the stem price was plainly stated, she and 
 her children were not startled; they conceived them- 
 selves able for the baptism and the cup" (Mark, p. 
 288). It is impossible not to admire the frankness 
 and even the courage with which they expressed their 
 ability and readiness to face what Christ had put 
 before them. 
 
 IV. The Reminder 
 
 Then the Master told them plainly what would hap- 
 pen. "Little as they dreamed of the coldness of the 
 waters and the bitterness of the draught, yet Jesus did 
 not declare them to be deceived, but said, 'Ye shall in- 
 deed share this*" (Chadwick). The cup was to be 
 taken, thereby implying submission to suffering. The 
 baptism was promised, thus indicating, like their Mas- 
 ter, consecration and designation to the pathway of 
 sorrowful service. The only thing that was impossible 
 in regard to absolute promise was the sitting on Christ's 
 right hand and on his left. This could only be given 
 to those for whom it had been prepared. It was no 
 arbitrary matter, but one involving conditions. Some 
 were to be nearer and others farther away from their 
 beloved Master, but wherever their position was, it 
 was something to l>e gained, not granted as a gift. 
 "It is for them for whom it hath l^een prepared of 
 my Father." 
 
A GREAT LESSON 47 
 
 V. The Results 
 
 It is not surprising that when the rest of the Apostles 
 heard of this request "they were moved with indigna- 
 tion." The action was virtually that of stealing a 
 march on their fellow workers, and their annoyance 
 was so far natural. And yet not long before they 
 themselves had been guilty of a similar offense against 
 the brotherhood, because there had been a dispute as 
 to who was the greatest (Mark 9: 34). Their indigna- 
 tion at the two was therefore not quite so surprising 
 as it would have been if they themselves had not been 
 guilty of a similar offense. Then, too, they were 
 as ignorant as James and John, and the annoyance felt 
 was in some respects the measure of their ignorance. 
 Selfishness always tends to divide brethren. There are 
 two Greek words usually rendered "zeal" and "envy." 
 The former implies a definite emulation without any 
 thought of inferiority on the part of others. The latter 
 always involves the desire and determination to get 
 first place, even though it be at the cost of other people. 
 It is right for us to exercise "zeal"; it is altogether 
 wrong to show "envy." 
 
 The Lord's instruction was soon given both to the 
 two and to the ten disciples. He showed them first 
 of all the difference between the world's idea of great- 
 ness and that which he himself had come to introduce. 
 The Gentiles lorded it over their people, but it was to 
 be the very opposite among the followers of Jesus of 
 Nazareth. The true idea of greatness is that of service 
 — not authority. "Whosoever would become great 
 among you shall be your minister." Not only so, but 
 the very highest place would be filled by the one who 
 rendered the lowliest service (v. 27). The distinction 
 between "minister" and "servant," between "deacon" 
 and "slave," is very striking. Caroline Fry, in her 
 
48 THE APOSTLE JOHN 
 
 valuable little book, "Christ Our Example," defines 
 humility as "unconscious self-forgetfulness." 
 
 Then, as a parting message, Christ showed that he 
 himself was the one and supreme model of greatness 
 in his Hfe of service. "Even as the Son of Man came 
 not to be ministered unto but to minister, and to give 
 his life a ransom for many." Thus the incident was 
 closed, and the two as well as the ten were taught some 
 solemn, searching, practical lessons. 
 
 As we review the whole story, we cannot help notic- 
 ing some of the outstanding truths for our daily life: 
 
 (1) Wliat a mercy it is that our prayers are not 
 always answered as we desire. There is a world of 
 difference between our "wants" and our "needs." Very 
 often we ask for what we "want," and God, in his 
 mercy, does not answer our prayer, but only gives us 
 what he, in his divine wisdom, sees that we "need." 
 
 (2) What a solemn thought it is that personal char- 
 acter in the Kingdom of God really determines our 
 position. There is nothing arbitrary in the realm of 
 grace. When we accept the Lord as our Saviour, 
 everything depends upon our faithfulness to what he 
 bestows. Not greatness, but goodness ; not ability, but 
 obedience, is the guarantee of true Christian life. 
 Amid the controversy between the followers of Wesley 
 and Whitefield one man asked Whitefield whether he 
 ever expected to see Mr. Wesley in heaven. "No," 
 replied Whitefield, "I do not." The man was gratified 
 with this answer, reflecting, as it seemed, upon a theo- 
 logical opponent, until Whitefield added, "He will be 
 so near the Throne and I so far off that I shall never 
 see him." (3) What a simple yet searching truth it 
 is to realize that service for Christ constitutes the high- 
 est dignity. If we would be high, we must stoop low, 
 as our Master did before us (Phil. 2: 1-11). It is not 
 without significance that the Prince of Wales* motto 
 
A GREAT LESSON 49 
 
 is "Icb dien," "I serve," for royalty is never more 
 royal than when it places itself at the disposal of others. 
 James and John little knew what was before them. 
 One of them was to be the first martyr of the Twelve, 
 and the other was to live the longest in an age of 
 ostracism and persecution. And yet in both cases it 
 was genuine service, as they drank of their Master's 
 cup, and were baptized with his baptism. It is well 
 for us to remember this glory of service, whether it 
 involves patient suffering or active work. "They also 
 serve who only stand and wait." There is nothing 
 more noble than following the example of him who 
 came "not to be ministered unto, but to minister." As 
 the terse Latin of the Collect so beautifully says: 
 "Whom to serve is to reign" (cui servvre regnare) ; 
 "Whose service is perfect freedom." 
 
VII 
 
 DEEPENING IMPRESSIONS 
 
 As we proceed we cannot help noticing that the 
 lessons taught by our Lord to his disciples were almost 
 always twofold, about himself and about them. This 
 is invariably true of the believer's life, for we need 
 to learn more of Christ and to know more of ourselves. 
 The two act and react upon one another. The more 
 we know of Christ the more we become conscious of 
 ourselves in contrast to him. And the more we become 
 conscious of self, the more we are led to feel our need 
 of Christ and his grace. If, therefore, the Apostle 
 John was to be and do what his Master intended, he 
 had to learn in an ever-increasing way some of the 
 deeper truths about Christ and his purposes. 
 
 I. Before the Passover 
 
 When the time had come for the celebration of the 
 last Passover before the Crucifixion, Peter and John 
 were selected for the special work of preparation 
 (Luke 22:8-13). The association of these two is in- 
 teresting, and is found several times in the New Testa- 
 ment. It is pretty certain that they represent a blend- 
 ing of age and youth, or at least of maturity and 
 youthfulness. There does not seem much doubt that 
 Peter was approaching middle age, if he had not ar- 
 rived there, while John was the youngest of the dis- 
 ciples, and, perhaps, as we have seen, not much more 
 than a youth at this time. As we ponder this work of 
 preparing the Passover, we must concentrate our at- 
 tention on what it meant to those two disciples, and 
 to the younger man in particular. The episode would 
 doubtless convey very little at the time, but in the light 
 
 50 
 
DEEPENING IMPRESSIONS 51 
 
 of Pentecost it would shine forth as one of the occa- 
 sions on which some of the truest and deepest lessons 
 were taught. 
 
 1. The Master's Complete Knowledge. — When Peter 
 and John asked where he wished the preparation made, 
 he gave them clear directions. "Behold, when ye are 
 entered into the city, there shall meet you a man bear- 
 ing a pitcher of water, follow him into the house 
 whereinto he goeth" (v. 10). This detailed acquaint- 
 ance with what would befall them is a striking instance 
 of our Lord's foresight. Perhaps there was a special 
 point in the man bearing the pitcher of water, since 
 this was usually the work of a woman. It may be that 
 this exceptional experience would enable them to know 
 where to go as they followed him into the house. But 
 be this as it may, the statement was a revelation of 
 their Master's thorough and detailed knowledge of the 
 situation. It is hardly possible to doubt that this 
 knowledge impressed John, for it was so exact and 
 complete. At any rate, the Gospel which bears John's 
 name is pre-eminently marked by its emphasis on 
 "knowledge," while the First Epistle of John has as its 
 fundamental thought the various truths associated with 
 the word "know." This complete knowledge of Christ 
 is at once a comfort and a warning. It is an unspeak- 
 able satisfaction to realize that "He knows," and when 
 the disciple is able to say with reverence and satisfac- 
 tion, "Lord, thou knowest all things," he has experi- 
 enced one of the deepest and most precious privileges 
 of life. At the same time, this knowledge is a warning, 
 for it is a reminder of what the Psalmist said, "He 
 knoweth the secrets of the heart" (Psalm 44:21; cf. 
 94:11; 139:1, 2, 4). We are accustomed to quote 
 "Thou God seest me" to our children to remind them 
 of God's all-seeing eye, and although the original con- 
 
52 THE APOSTLE JOHN 
 
 text of this passage was not intended for warning, but 
 for comfort, it is well to realize that God's thorough 
 knowledge of us is at once a joy and a reminder. 
 
 2. The Master's Absolute Authority. — Peter and 
 John on entering the house were to say to the master 
 of it, "The Teacher saith unto thee, Where is the guest- 
 chamber where I shall eat the Passover with my dis- 
 ciples?" And he would show them a large, upper room, 
 furnished, where they were to make ready (vs. 11, 12). 
 It is clear that the master of the house was a follower 
 of Jesus Christ, for the claim to be "the Teacher" and 
 the assurance that the room would be placed at their 
 disposal implies the authority of Christ. This lordship 
 is in some respects the crown and culmination of the 
 Divine purpose and plan, "that God may be all in all" 
 (1 Cor. 15:28), and it can only be reached in one 
 way, by the Lordship of Christ, "that in all things he 
 might have the pre-eminence" (Col. 1 : 18). The result 
 is that the New Testament makes very prominent the 
 thoughts of Christ as Master and of ourselves as his 
 servants. There are some eight words associated with 
 Christ's lordship, each of which suggests some aspect 
 of the truth. 
 
 ( 1 ) He is our Possessor. The Greek word rendered 
 "Lord" occurs hundreds of times and implies owner- 
 ship, and therefore perfect control (Rom. 14:9; Eph. 
 6:9). (2) He is our Leader. This comes only twice 
 (Matt. 23:8, 10), and means a guide, one who goes 
 in front, suggesting capability, and therefore our per- 
 fect acceptance of his wisdom. (3) He is our Prince. 
 This is represented by two words, one of which is 
 found four times (Acts 3:15; 5:31; Heb. 2:10; 
 12:2), and the other only once (Rev. 1:5). The 
 thought is of primacy of position, for our Prince is 
 our principal. (4) He is our Superintendent. This 
 
DEEPENING IMPRESSIONS 53 
 
 is expressed by a word found six times, and only in 
 Luke (5:5; 8:24, 45; 9:33, 49; 17:13). It indi- 
 cates overseership. one "standing over" us, giving close 
 inspection and therefore calling for watchful obedience. 
 (5) He is our Master. The word is used by Simeon 
 (Luke 2:29), by the early Church (Acts 4:24), by 
 the Saints (Rev. 6: 10), and it is also associated with 
 apostates (2 Pet. 2:1; Jude 4). It suggests absolute 
 and uncontrolled power, unrestricted domination, with 
 the necessity of unquestioning submission (Titus 2:9; 
 2 Tim. 2:21). (6) He is our King. The usage of 
 this word in relation to Christ is important and strik- 
 ing (John 1:49; 19:19; Acts 17:7; 1 Tim. 1:17; 
 Jas. 2 : 8 ; 1 Pet. 2:9). It declares his reign, rule, and 
 glory with our corresponding position and duties. (7) 
 He is our Potentate. This is found only once (1 Tim. 
 6: 15), and involves ability as well as authority, power 
 as well as position, and suggests both warning and 
 comfort. (8) He is our Teacher. In the Gospels this 
 is very frequently translated Master, and implies 
 schoolmaster. He can only teach in so far as he is 
 Master. And so this searching and dominating thought 
 of Christ's absolute authority and lordship enters into 
 every part of our life. 
 
 3. The Disciples' Perfect Obedience. — Peter and 
 John at once went, and since they found everything 
 exactly as their Master had told them, they made ready 
 the Passover. This prompt and complete response to 
 the orders of Christ is another element in the life of a 
 true disciple. The Lord's Prayer is that his will may 
 be done on earth "as it is in heaven," and just as there 
 are eight words associated with Christ's lordship, so 
 there are eight more expressive of our loyalty. (1) 
 We are his bondservants. This word is found fre- 
 quently, and may be said to be the Apostle Paul's 
 
54 THE APOSTLE JOHN 
 
 favorite designation of himself as the "slave of Jesus 
 Christ" (Rom. 1:1). It indicates that we are not 
 free or independent, that we belong to him in every- 
 thing, "a living chattel." It implies the devotedness 
 and thoroughness of our service. (2) We are his 
 ministering servants. This represents the Greek word 
 from which we derive our ''deacon" (Matt. 20:26; 2 
 Cor. 6:4). The true "deacon" or "minister" is a 
 servant. The derivation of the word is uncertain; it 
 may come from a Greek word meaning to "pursue," 
 and if so it suggests the activity and celerity of our 
 service. A "deacon" is one who pursues his task. 
 "The King's business requireth haste." (3) We are 
 his household servants (Luke 16:13; Rom. 14:4). 
 This seems to suggest the inwardness and homeliness 
 of our service in the household of God (Gal. 6: 10; 
 Eph. 2:19; Acts 10:7; 1 Pet. 2:18). (4) We are 
 his subordinate ser\^ants. The original word means 
 under-rower (John 18:36; 1 Cor. 4:1). We are 
 "underlings," and, like rowers, must work hard. In 
 an orchestra there must be "second violins," and in 
 a boat not every man can be "stroke" (Luke 1:2; 
 Acts 13:5). Thus we see the subordination and 
 strenuousness of our service. (5) We are his confi- 
 dential servants. This is only used of Moses (Heb. 
 3:5), and is connected with medical service. It per- 
 haps suggests tenderness and privilege. (6) We are 
 his public servants. The word indicates duty done in 
 some pubHc capacity (Acts 13:2; 2 Cor. 9: 12; Phil. 
 2: 17, 30). Our work for Christ extends in influence, 
 and is not confined and contracted in sphere. Thus 
 we see the value and importance of our service. (7) 
 We are his temple servants. The word is used in 
 connection with the tabernacle and temple (Luke 1 : 74; 
 Heb. 9:1), and suggests the sacredness and dignity 
 of our work for God. (8) We are his responsible 
 
DEEPENING IMPRESSIONS 55 
 
 servants. This is the thought of stewardship, for the 
 "steward" is the head servant, responsible for the pro- 
 visions and general life of the household (of. Skeat's 
 Dictionary; Luke 12: 42; 1 Cor. 4: 1, 2; 1 Pet. 4: 10). 
 It points out the opportunity and faithfulness of our 
 service. 
 
 As we contemplate these three thoughts of complete 
 knowledge, absolute authority, and perfect obedience, 
 we realize something of what it means to be a true 
 follower of Christ. A class is said to have been asked 
 how God*s will is done in heaven, so that we may do 
 it in the same way. A child responded that the angels 
 do God*s will "without asking any questions." This 
 is one of the simple and yet searching secrets of every- 
 thing that is worth knowing, having, and enjoying in 
 the Christian life. In a cemetery there is an inscription 
 on the tomb of a young girl of eighteen. " *Who 
 plucked this flower?' said the gardener. *I/ said the 
 Master. The gardener was silent." 
 
 II. At the Supper 
 
 When the work of preparation was over and the 
 Lord and his disciples were assembled in the upper 
 room, again we are reminded of the Apostle John 
 (John 13:23-25). Limiting ourselves to him in rela- 
 tion to the Master we are able to see something of 
 what subsequently he must have realized as a blessed 
 truth and experience. 
 
 1. The Disciple's Special Position. — We are told 
 that at the table "there was reclining in Jesus' bosom 
 one of his disciples, whom Jesus loved." There is no 
 doubt that the reference is to John, and it is probable 
 that the absence of jealousy of the other disciples was 
 due to his extreme youth. This emphasis on our Lord's 
 love for him is particularly striking. It is found in 
 
56 THE APOSTLE JOHN 
 
 five passages, four having one and one the other Greek 
 word translated *'love." The former word implies un- 
 selfish love, a love which does not seek for any return 
 (John 13:23; 19:26; 21:7, 20), and in each case it 
 is particularly interesting that the literal rendering is 
 "whom Jesus kept on loving." His interest and affec- 
 tion for his young follower went out continually and 
 showed itself in a variety of ways for the benefit of 
 John. But the other passage has its own beautiful 
 suggestion (20:2), for it gives us the idea of our 
 Lord's perfect humanity in desiring the return of love 
 from his follower. There was nothing unworthy in 
 this yearning for a return of love, but everything that 
 was pure and true in the desire to find himself loved 
 by his disciple. Here, again, the reference is equally 
 suggestive, "whom Jesus kept on loving" (with a cling- 
 ing love). Years afterwards this Apostle was able to 
 say "We love, because he first loved us." 
 
 2. The Disciple's Special Opportunity. — While he 
 was reclining in the bosom of Jesus, the other disciples 
 were in perplexity about our Lord's announcement that 
 one of them would betray him, and they doubted of 
 whom he spoke. Simon Peter at once thought that 
 John would be able to discover the one to whom our 
 Lord referred, and therefore asked him to find out. 
 Then we are told that "he, leaning back, as he was, 
 on Jesus' breast saith unto him, 'Lord, who is it?' " (v. 
 25, R. v.). It was this position of privilege that enabled 
 him to ask the question. His nearness to Christ 
 enabled him to have this opportunity of full knowledge. 
 The nearer we are to Christ the more we know of his 
 truth, "the secret of the Lord is with them that fear 
 him, and he will show them his covenant" (Psalm 
 25 : 14) . "The Lord God will do nothing, but he re- 
 vealeth his secret unto his servants the prophets" 
 
DEEPENING IMPRESSIONS 57 
 
 (Amos 3:7; Gen. 18:17; Jer. 23:22; Dan. 9:22). 
 If, then, we would know we must "abide," for those 
 who are following afar off are never made partakers 
 of the secrets of their Lord. 
 
 3. The Disciple's Special Privilege. — This position 
 and opportunity at the Last Supper enables us to un- 
 derstand the New Testament truth of "fellowship." 
 Perhaps it was this truth that more than anything else 
 enabled John to say in his Epistle, "truly our fellow- 
 ship is with the Father, and his Son Jesus Christ" (1 
 John 1:3). Fellowship is the crown and culmination 
 of everything in Christianity. We commence with 
 sonship. We experience discipleship. We proceed to 
 worship. We exercise stewardship. But beyond and 
 above all we enjoy fellowship. The word always 
 means "partnership" or joint possession, and it is in- 
 teresting to observe that it is associated with each Per- 
 son of the Holy Trinity, Father, Son, and Spirit (1 
 John 1:3; 1 Cor. 1:9; 2 Cor. 13:14; Phil. 2:1). 
 There is nothing higher than this, because we are 
 made "partakers of the Divine nature" (2 Pet. 1:4). 
 Thus the Holy Communion is a remarkable expression 
 of this fellowship, or partnership, especially as it is 
 the occasion and opportunity of partnership in relation 
 to our Lord's atoning sacrifice (1 Cor. 10: 16). 
 
 As we look over these two occasions on which John 
 stands out so prominently we see once again that the 
 greatest need of the disciple is a fuller knowledge of 
 his Master, and thereby a completer knowledge of 
 himself. The more we know of Christ the better for 
 our lives, and the more we know of self the more thor- 
 ough will be our consciousness of the need of our 
 Master. This mutual knowledge is only possible by 
 means of close fellowship with Christ. "In thy light 
 shall we see light." It has often been pointed out that 
 
58 THE APOSTLE JOHN 
 
 sympathy is the gateway of knowledge. The scientific 
 man like Darwin or Huxle}' must have sympathy with 
 his subject if he is to learn. The student of literature 
 will never enter into the depth of his authority unless 
 he is, as the French say, en rapport with his author. 
 In the same way, only those who are willing to enter 
 into the closest possible oneness and friendship with 
 Christ will ever learn his deepest truths and enjoy the 
 most blessed experiences of his grace. There must be 
 fellowship with Christ (Phil. 3:10; 1 Pet. 4:13) if 
 we would know, enjoy, and practice the Will of God 
 and realize his glory in our life. 
 
VIII 
 
 GREAT MYSTERIES 
 
 In an Italian . picture gallery there is a striking 
 picture of an angel near the Cross from which our 
 Lord's body has just been taken down. The angel is 
 holding in his hands a crown of thorns. He feels it, 
 notes its protruding sharp points, and shows on his 
 face his surprise and astonishment. To his pure nature 
 that suffering was a mystery. It must have been some- 
 thing like this in the case of Christ's disciples. When 
 the Cross was first mentioned, Peter turned from it 
 with shrinking, and even rebuked his Master, saying, 
 "Be it far from thee. Lord ; this shall not be unto thee" 
 (Matt. 16:22). And as the time drew nearer with 
 revelation after revelation of the approaching death, 
 there must have been a greater perplexity, until at 
 length, on the eve of the crucifixion, matters were 
 hastening to a crisis. We do not for a moment sup- 
 pose that the disciples had any real conception of what 
 it all meant until after the illumination of Pentecost, 
 but it is not too much to think of them as perplexed 
 by these statements and actions of their Lord, coming 
 after all the marvelous words and equally marvelous 
 works of his Galilean ministry. We must now en- 
 deavor to put ourselves in the place of the twelve 
 apostles, and in particular of the Apostle John, as tliey 
 were associated with the suffering of Christ. 
 
 I. In the Garden 
 
 As we endeavor once again to ponder tlie stor>' of 
 Gethsemane, we must remember that we are indeed 
 on holy ground, and yet it is not too sacred for nur 
 meditation, because it is one of the things "written for 
 
 5 59 
 
60 THE APOSTLE JOHN 
 
 our learning." Dr. Matheson has said that "it will 
 not do to throw a veil of mystery over this prayer. 
 Christ has asked us to watch with him. But watching 
 implies sympathy, and sympathy implies an under- 
 standing of his sorrow." Taking with him Peter, 
 James, and John, our Lord entered the familiar garden 
 after the wonderful conversations in the upper room 
 (John 13-16). What may we say of Gethsemane as 
 we try to look at it from the standpoint of the disciples? 
 
 1. The Master's Weight of Sorrow. — In some way 
 or other the Lord was already entering upon his unique 
 work of redemption. Nothing else can account for 
 the circumstances in the garden. As he prayed ear- 
 nestly, he asked that "this cup" might pass from him. 
 Various meanings have been given to "this cup." Some 
 think it means our Lord's suffering in the garden, 
 from which he prayed to be delivered. Others con- 
 sider that he meant his death on the cross, from which 
 he prayed to be saved. Yet again, others explain it 
 to mean his death then and there in the garden from 
 which he prayed to be saved, in order that he might 
 reach the Cross. The last of these views, although not 
 the usual one, may possibly be correct, since it is 
 closely in accord with other Scriptures, gives a quite 
 reasonable interpretation of the prayer, and appears 
 most consistent with the character of him who came 
 to this earth to die. Some great scholars do not 
 hesitate to translate our Lord's prayer as ''since it is 
 possible, let this cup pass from me," urging that such 
 is the meaning of the original Greek, and also that 
 there is an emphasis on ''this cup," to distinguish it 
 from another "cup" to be given him by his Heavenly 
 Father. The latter he is ready and even eager to 
 drink; the former he desires to pass from him. If 
 this be so, may we not think of Gethsemane as the 
 
GREAT MYSTERIES 61 
 
 last conflict of Satan? The great enemy of Christ 
 knew well that the death on the Cross would be the 
 end of his power, and he resolved, if at all possible, 
 to prevent it. He had tried through Herod in Christ's 
 infancy to destroy it, and again and again, from the 
 wilderness onwards, he had endeavored to divert him 
 from the Cross. Having hitherto failed in every at- 
 tempt, he now makes the last assault upon the suffering 
 Redeemer. Dr. Maclaren points out how nearly fatal 
 Christ's agony in the garden was, and another writer 
 remarks that the words "My soul is exceedingly sor- 
 rowful, even unto death" indicate that it was a veritable 
 death struggle. It hardly seems possible, in view of 
 all that had happened before, to think of our Lord 
 shrinking from the Cross. On the contrary, he stead- 
 fastly set his face towards Jerusalem (Luke 9:51). 
 It seems to some, therefore, that the weight of sor- 
 row was not fear of impending death on the Cross, 
 but that his physical strength would not be sufficient 
 to endure the agony, so that he might reach the 
 Cross. According to this interpretation, which is 
 favored by a few writers, the cup from which he 
 prayed to be delivered was premature death then and 
 there in the garden. There are few more beautiful 
 things in Scripture than tlie indications of the mutual 
 love of our Lord and his Father, a love which was 
 constantly and closely associated with the Cross (John 
 10:17), and we are told that he endured the Cross 
 and despised the shame because of "the joy that was 
 set before him" (Heb. 12:2). If this is the true 
 meaning of Gethsemane, then we know that our Lord's 
 prayer was answered. Not long before he had said, 
 "Father, I know that thou hearest me always," and 
 the perfect calm with which Christ came forth from 
 the garden to meet the armed soldiers clearly showed 
 that, as the Epistle to the Hebrews said, "He was 
 
62 THE APOSTLE JOHN 
 
 heard by reason of his filial submission" (Heb. 5:7, 
 Greek). 
 
 2. The Ma^tefs Need of Sympathy.— The fact that 
 he took these three disciples apart from the others 
 shows his need of sympath3\ He was perfectly human 
 as well as perfectly divine, and just before, when in 
 the upper room, he had expressed his appreciation of 
 the way in which they had been with him, "Ye are 
 they that have continued with me in my temptations*' 
 (Luke 22:28). As Maclaren says in his perfect out- 
 line of this passage, we have here (a) the tempted 
 Christ; (b) the lonely Christ; (c) the grateful Christ. 
 
 3. The Masters Purpose of Traimng. — We may 
 feel pretty sure that these three disciples were taken 
 by Christ apart from the rest, not only on his account, 
 but also on theirs. It would be a fine opportunity for 
 training them for future life and service. Two of the 
 three had expressed their ability and readiness to drink 
 of their Master's cup, and to be baptized with his bap- 
 tism (Matt. 20:22), and this provided an occasion for 
 entering, as never before, into his sorrow and suffering. 
 
 4. The Master's Disappointment at Failure. — But 
 all his efforts proved fruitless, for when he returned 
 from his lonely prayer, he found the three men asleep, 
 and naturally expressed surprise that they could not 
 watch with him even one hour (Matt. 26: 40). When 
 he returned from the second prayer again he found 
 them asleep, and left them in order that he might pray 
 once again to his Father. The opportunity of render- 
 ing him help by showing him sympathy was now past, 
 and so far as he was concerned they might sleep on 
 and take their rest ; but the betrayer was at hand, and 
 it was essential for them to be aroused and face what 
 lay before them. We are told that these disciples did 
 
GREAT MYSTERIES 6Z 
 
 not know "what to answer him" (Mark 14:40), as 
 he lovingly rebuked them for not watching with him, 
 though we are also told that sorrow was the cause of 
 their sleep (Luke 22:45). The Master's words were 
 doubtless heeded by them later on when they under- 
 stood their meaning, "Watch and pray that ye enter 
 not into temptation; the spirit indeed is willing, but 
 the flesh is weak" (Matt. 26:41). He knew exactly 
 and entirely their desire to serve himi, and at the same 
 time the limitations of their power. The physical had 
 for a time overcome the spiritual, and for this reason 
 it was essential for them to "watch and pray." These 
 two counsels, "watch and pray," are often associated. 
 We are never told in the New Testament anything 
 about the object of watching. It is pretty certain that 
 we are not to watch Satan, who is too elusive for us. 
 Nor can we watch our circumstances, because they are 
 so variable and complicated. Then, again, it is quite 
 impossible to watch our sins, because we have no con- 
 ception of their number, character, and power in the 
 sight of God. Once more, we cannot for a moment 
 conceive of watching ourselves, because self is utterly 
 beyond our powers of understanding and control. It 
 is, therefore, probable that the absence of any object 
 of watching is intended to suggest our watching Christ, 
 *iooking off unto Jesus," for In occupation with him 
 we are sure of being guarded against Satan, circum- 
 stances, sin, and self. Then together with watching 
 comes prayer, so that as we are told of the danger, we 
 are enabled to meet it by the strength that comes 
 through prayer. 
 
 II. The Trial 
 
 Gethsemane was soon followed by the betrayal and 
 seizure, and although Simon Peter endeavored to de- 
 fend his Master, the Lord Jesus would not do any- 
 
\ 
 
 64 THE APOSTLE JOHN 
 
 thing to prevent capture. And so he was led into the 
 High Priest's house to be examined and tried. At 
 this point we have another picture of the Apostle John 
 which calls for special attention (John 18: 15-17). As 
 John was known to the High Priest, he entered in with 
 Jesus Christ into the High Priest's court without any 
 hesitation or difficulty. But Peter remained outside 
 until John spoke to the maid who kept the door and 
 brought in Peter. There seems to be a special point 
 bearing on the Apostle John in the words addressed 
 to Peter by the maid, "Art thou also one of this man's 
 disciples?" The force of "also" is significant, for, of 
 course, it means "in addition to the other disciple.*' 
 There was no need to inquire about John, who had 
 boldly entered into the court with his Master. He 
 was well known, and it was not necessary to ask him 
 or about him in regard to discipleship. All this implies 
 and clearly teaches the importance of a bold confession 
 of Christ. If only Peter had been courageous enough 
 to take his stand with his fellow disciple, things might 
 have happened differently. John seems to have had no 
 difficulty, for even though we may rightly make allow- 
 ance for his being known to the High Priest, we also 
 observe that apparently he made no secret of his asso- 
 ciation with Christ. Confession of our Lord is at 
 once the simplest, the safest, and the most satisfying 
 attitude for a disciple to take, and those who for any 
 reason fail to acknowledge him will never find their 
 life safe nor their experience satisfactory. Great stress 
 is laid in the Gospels on the confession of Christ and 
 the absolute necessity of not being ashamed of him 
 (Matt. 10: 32; Luke 12:8). We know how the Jews 
 were afraid to confess him (John 9:22; 12:42), and 
 the effect of fear and shame is always the same in its 
 moral and spiritual weakness and disaster. John did 
 not hesitate to let it be known that he was "one of this 
 
GREAT MYSTERIES 65 
 
 man's disciples," and thereby he was saved untold 
 trouble. Whether, therefore, for our own satisfaction, 
 or as a means of blessing to others, the Word is clear 
 and unmistakable, ''Confess with thy mouth the Lord 
 Jesus'* (Rom. 10:9). When this is our attitude, we 
 know something of what Paul meant when he said. 
 "I am not ashamed" (Rom. 1:16; 2 Tim. 1:12). 
 There is scarcely anything more beautiful than the 
 assurance that, if we are not ashamed of Christ, he 
 will not be ashamed of us (Mark 8: 38). It was be- 
 cause men of old were full of courageous faith that we 
 read, "God is not ashamed to be called their God" 
 (Heb. 11:16). 
 
 III. The Cross 
 
 After the trial before the ecclesiastical and secular 
 authorities, it was not long before the actual crucifixion 
 took place, and once again we have a picture of the 
 Apostle John (John 19: 26, 27). There was a special 
 work to be done. Mary, the mother of our Lord, was 
 standing near the Cross, and, desiring to provide for 
 her after his death, Jesus said to his mother, "Woman, 
 behold thy son," as he handed her over to the care of 
 the disciple whom he loved. Then to the disciple he 
 said, "Behold thy mother." From that moment John 
 took charge of Mary. We are inclined to wonder why 
 she was not placed in the care of those who were 
 (almost certainly) her own sons. This was doubtless 
 because of their attitude to Jesus Christ, for at that 
 time his brethren did not believe on him (John 7:5). 
 Spiritual fitness called for the influence of the Apostle 
 John, for the truest bond between men is sympathy 
 with Christ. We are accustomed to say that "blood 
 is thicker than water," but we may add to this that 
 "spirit is thicker than blood." Our relation to Christ 
 is the strongest element in life, and love to him is the 
 
66 THE APOSTLE JOHN 
 
 determining factor which brings into play the truest 
 human sympathies. Then, too, we may well imagine 
 that this special work would give John something to 
 do in his grief. Service at such a time is the best 
 anodyne. 
 
 The incident is also important as a reminder of the 
 nature of true friendship. A thoughtful essay by Dr. H. 
 Clay Trumbull is entitled "Love Grows Through Serv- 
 ing," and there can be no doubt that true friendship 
 consists in being rather than in having a friend; in 
 loving, not in being loved. Thus, the opportunity pro- 
 vided to John to manifest his interest and love on 
 behalf of his dead Master would be of great value to 
 the development of his character. Friendship of the 
 right sort means a constant outlay of love and a cease- 
 less expenditure of self-sacrificing effort, 
 
 IV. The Death 
 
 The end was now at hand, and when everything had 
 been finished and fulfilled, our Lord ''bowed his head 
 and gave up his spirit" (John 19: 30). But once again 
 the Apostle John appears, and in connection with a 
 matter of great importance. In order that the bodies 
 should not remain on the Cross over the Sabbath Day, 
 the request was made that the legs of all these three 
 men might be broken, and that they might be taken 
 away. It was soon seen that Jesus was dead already, 
 and so his legs were not broken, though one of the 
 soldiers pierced his side, "and straightway there came 
 out blood and water." According to Dr. Stroud's in- 
 teresting medical theory, our Lord died (literally) of a 
 broken heart. It is at this point that the Apostle John 
 is important, for we have the record in these words : 
 "He that hath seen hath borne witness, and his witness 
 is true; and he knoweth that he saith true, that ye 
 also may believe" (John 19: 35). Thus, he bore testi- 
 
GREAT MYSTERIES 67 
 
 niony to the reality and certainty of Christ's death, 
 and this for the purpose of behef by others. Chris- 
 tianity is a fact, and is based on testimony. The dis- 
 ciples were told that they should bear witness, because 
 they had been with our Lord from the beginning (John 
 15:27), and the tourth Gospel closes with another as- 
 surance to the same effect, "This is the disciple that 
 beareth witness of these things, and wrote of these 
 things, and we know that his witness is true" (John 
 21 : 24) . The word "witness" is one of the character- 
 istic features of this Gospel, and there are no fewer 
 than seven forms of evidence included. There was 
 the witness of John the Baptist (John 5 : 33) ; the wit- 
 ness of Scripture (John 5 : 39) ; the witness of the 
 Father (John 5 : 37) ; the witness of Christ himself 
 (John 8:14); the witness of Christ's works (John 
 5 : 36) ; the witness of the Holy Spirit (John 15 : 26) ; 
 and the witness of the disciples (John 15:27). Thus, 
 the Gospel of the person and work of Christ comes to 
 us on the basis of assured testimony, and bids us 
 believe and live (1 John 5:7-11). 
 
 As we contemplate these various incidents connected 
 with our Lord's death, we see that everything centers 
 in the Cross. We are told of the crucifixion that Jesus 
 was "in the midst" (John 19: 18). So must it ever 
 be. As Denney well said, in the New Testament the 
 center of gravity is not Bethlehem, but Calvary. Christ 
 was "in the midst" when he was first seen (Luke 
 2: 46). Indeed, ages before he came it was prophesied 
 that the Prince should be "in the midst" (Ezek. 
 46: 10). After the resurrection our Lord came and 
 stood "in the midst" (John 20:19, 26), and one of 
 the pictures of the future is the Lamb "in the midst'* 
 of the throne (Rev. 7: 17). And yet all this centrality 
 of Christ and his Crosr was only made real when 
 illuminated by the Day of Pentecost. So is it always. 
 
68 THE APOSTLE JOHN 
 
 Even the Cross and Resurrection, with all their glory, 
 are only made vital to the soul by the Holy Spirit 
 of God. 
 
 Though Christ a thousand times in Bethlehem be born, 
 If he's not born in thee, thy heart is still forlorn; 
 The Christ on Golgotha alone can never save thy soul. 
 The Christ in thine own heart alone can make thee 
 whole. 
 
IX 
 
 GREAT REVELATIONS 
 
 Like the lifting of a fog came the Resurrection of 
 our Lord after his Crucifixion, and among the changes 
 made by his rising from the dead there are few more 
 striking and impressive than the transformation effected 
 in the Hves of his disciples. The Apostle John is seen 
 to bear a special part in connection with the Resurrec- 
 tion, just as he had done in connection with the death. 
 There are two events with which he was specially 
 associated. 
 
 I. At the Tomb 
 
 The news of the empty tomb came to Peter and 
 John early on that first Easter morning through Mary 
 Magdalene. It is probable that Mary felt drawn to 
 these two by their interest and sympathy, as well as 
 their close association with Jesus Christ. Moreover, 
 the mother of our Lord v^ras staying with John. The 
 announcement at once prompted the two disciples to 
 go to the tomb (John 20: 1-10). They both ran 
 together, but John, as the younger man, outran his 
 companion and arrived first. Yet although he stooped 
 down, looked in and saw the linen cloths (not clothes) 
 lying, something made liim hesitate, and he did not 
 actually enter the tomb. Up to this moment he, of 
 course, had no idea of the Resurrection. When Peter 
 reached the tomb he at once entered with characteristic 
 ardor, and his fixed gaze (v. 6, Greek) at the linen 
 cloths evidently led to a good deal of thought and per- 
 plexity as to what had happened. Then John, the 
 younger man, Wcis emboldened to enter, and it is inter- 
 esting and significant to observe what they saw in the 
 
 69 
 
70 THE APOSTLE JOHN 
 
 tomb. Special mention is made of the napkin, or 
 "turban," that had been upon Christ's head, not lying 
 with the linen cloths, but rolled up in a place by itself. 
 
 What does this mean? Why is it singled out for 
 such prominent attention? An old explanation, which 
 is still heard from time to time, is that our Lord's 
 Resurrection took place with perfect ease and calm 
 and the entire absence of hurry, so that time allowed 
 him to wrap up the napkin and put it in a place by 
 itself. But although there may be no doubt as to the 
 absence of haste, the original word does not naturally 
 suggest this interpretation. The term as rendered in 
 the American Revised Version is "rolled up" — that is, 
 twirled or shaped like a turban — and there does not 
 seem to be much doubt that the reference to "a place 
 by itself" simply means separate from the rest of the 
 linen cloths which were used for the body. What Peter 
 and John saw as they continued to gaze were the linen 
 cloths in the actual shape of the Body, the turban of 
 the head naturally being where the head had lain, and 
 the other cloths still remaining in the exact shape of 
 the Body. Our Lord had evidently been raised from 
 the dead by the power of God, and had left the linen 
 cloths (in which were the spices) exactly as the Body 
 had been placed by Joseph and Nicodemus. It was 
 this manifest evidence of the Resurrection that led to 
 John being the first to believe that our Lord had been 
 raised (v. 8). 
 
 This view of the passage gives a satisfactory proof 
 of the reason why John was able to believe. It was 
 the sight of the cloths in the form of the Body that 
 first led him to think, and then to believe in what had 
 actually happened. The interpretation now favored 
 has been held by some of us for a long time, and it 
 was with great interest and no little satisfaction that 
 so able a championship was found for it a few years 
 
GREAT REVELATIONS 71 
 
 ago in that interesting book, "The Risen Master," by 
 Latham. The evidence was ample so far as John with 
 his greater insight was concerned. And yet we are 
 told definitely that up to that moment "they knew not 
 the Scripture that he must rise from the dead." Facts 
 are always the .foundation of faith, although faith 
 means very much more than believing facts. "Religious 
 faith is rather the first fruit of life than the last 
 blossom of thought." There was something else re- 
 quired besides this belief in the fact of the Resurrec- 
 tion. That faith had to be associated with Scripture, 
 and again in turn with the Person of our Lord as liv- 
 ing. As Pearson, in his great work on the "Creed," 
 says, "Divine faith founded on Scripture gives in- 
 fallible certainty." Faith in the true sense of the word 
 is trust, confidence, reliance, and this is only possible 
 in relation to a person. And so we are not surprised 
 to read that both Peter and John went away from the 
 tomb to their own home. They had not yet realized 
 the force of what they had seen, and its bearing on 
 their future life and work. Peter seems to have re- 
 turned, still wondering what had happened (Luke 
 24: 12), while John probably went to tell the mother 
 of Christ what he had seen, and perhaps also the con- 
 viction that filled his mind, however inadequate his 
 faith was at that moment (John 20:8), 
 
 IL On the Lake 
 
 We are not told in detail any result to the Apostle 
 John of the personal revelation of the risen Christ. 
 We only know that he was among those who had the 
 Easter message of "Peace be unto you," who felt glad- 
 ness that once again the beloved Master was seen, and 
 who received the commission with the gift of the Holy 
 Spirit (John 20: 19-23). We next find John with other 
 disciples in Galilee, whither their Master had told them 
 
72 THE APOSTLE JOHN 
 
 to go. While waiting for his appearance, Peter, with 
 his characteristic impulse, proposed a return to their 
 work as fishermen (John 21 : 1-7). Some writers think 
 that they ought not to have engaged in this work, but 
 simply waited in Galilee until their Lord should ap- 
 pear. Others are of opinion that poverty alone nat- 
 urally suggested the necessity of work for a livelihood 
 until Christ should come. Yet, again, others think that 
 the very best thing for these disciples was to do some 
 work while they were waiting, since work is one of 
 the finest preser\^atives against either depression or in- 
 difference. It is particularly noteworthy that there are 
 seven of these disciples, including John and his brother 
 James. Five of them are described and two are name- 
 less. It is no fancifulness to think of the seven as 
 symbolizing the Church as a whole, there represented 
 in the work of fishing, and, if so, it is particularly en- 
 couraging to think of the two unnamed disciples stand- 
 ing for the rank and file of God's people who do not 
 occupy prominent positions. All are required in the 
 service of their Master, 
 
 After a night of fruitless toil, Jesus stood on the 
 beach, though he was not recognized by the disciples, 
 and when, in answer to his inquiry, they confessed the 
 fruitlessness of their work, he told them what to do, 
 and the immediate result was a multitude of fishes. 
 At this moment the Apostle John, with remarkable in- 
 sight, said unto Peter, "It is the Lord." He is rightly 
 described in this connection, as in others, as "the dis- 
 ciple whom Jesus loved," for love is the great per- 
 ceptive power. Love is not blind, as some would have 
 us believe, for "the secret of the Lord is with them 
 that fear him, and he will show them his covenant." 
 We all know how in science there is an imperative need 
 of sympathy, if we would discover the secrets of 
 Nature, and it is the same in things spiritual ; to know, 
 
GREAT REVELATIONS 73 
 
 we must love. Love, too, is the great penetrative power 
 which sees God in everything. Christ was reahzed in 
 the course of daily toil, and the soul that is in close 
 fellowship with God will soon go past all second causes, 
 and say, "It is the Lord." Love to Christ will make 
 the eye single, and thus the whole body will be full 
 of light. 
 
 We must pass over the eager enthusiasm shown by 
 Peter in his effort to reach the shore, and also the 
 practical service of the other disciples, as they did the 
 more humdrum work, though equally necessary, of 
 dragging the fish to shore. The disciples were soon 
 at their morning meal provided by the Master, and 
 then came the solemn restoration by a threefold ques- 
 tion of the disciple who had three times denied his 
 Lord. 
 
 When this was over and the word came, "Follow 
 Me," Peter naturally wondered what would happen to 
 his young companion and friend, and, seeing John fol- 
 lowing, he asked the Lord Jesus, "What shall this man 
 do?" It was not jealousy, but genuine interest and 
 afifection that prompted this question. "Lord, what 
 about this man?" The answer of Christ was in the 
 form of a slight and yet definite rebuke: "If I will 
 that he tarry till I come, what is that to thee? Follow 
 thou me." The supreme requirement was that each 
 disciple should feel himself in direct relation to the 
 Master, and the following of Christ is the sum and 
 substance of true living. To follow means to trust 
 and obey; this, and this only, but this is all. Mean- 
 while, there seems to be the suggestion that John's 
 part was that of waiting. The idea went abroad that 
 John was not to die, but in reality our Lord only re- 
 ferred to the possibility of John's waiting till the com- 
 ing of the Master. Not that it meant absolutely that 
 he should do this, but that there was a sovereignty over 
 
74 THE APOSTLE JOHN 
 
 his life as well as that of Peter's, and the issues were 
 kept in the hands of the supreme Master. "H I will." 
 This is the secret of all true discipleship. We are 
 subject to the will of Christ, and we know that, as 
 Dante says, "In His will is our peace." Each man has 
 his own place, his own individuality, his own time, and 
 his own attitude and to his own Master he stands or 
 falls. 
 
 The last testimony to John in the Gospels is prob- 
 ably borne by some disciple of his or some disciples 
 who were aware of what he had been, had seen, and 
 had done. "This is the disciple that beareth witness 
 of these things and wrote these things, and we know 
 that his witness is true." These words read very like 
 a postscript by another hand or other hands, assuring 
 us of the reality of the man whose Gospel from the 
 very first has been the treasure of the Church in its 
 revelation of her Lord and Master. And as we close 
 this record we can endorse with thankfulness the fine 
 words of Godet: 
 
 "For my part, I rejoice to be able to say that the 
 renewed study of this inimitable work has been the 
 certainty of its authenticity shining before my view with 
 ever more irresistible clearness. It is proved, as it seems 
 to me, above all, by the luminous transparency with 
 which there is revealed in it the self -consciousness of 
 Christ. A Divine life, humanly lived, Jesus offers 
 himself to the world as the bread of life, come down 
 from heaven, that whosoever eats of it may realize 
 through him the sublime destination of our race: man 
 in God, God in man. This conception bears within it 
 the seal of its origin." 
 
 As we review the story of the Apostle thus far in 
 his career, we cannot help noticing the individuality 
 of his life and witness. Although one of twelve, he 
 stands out from the rest, because he possesses his own 
 
GREAT REVELATIONS 7^ 
 
 personality, lives his own life, bears his own witness, 
 does his own work, and waits patiently his Master's 
 will. This is always the true secret of Christian living, 
 "to every man his work." 
 
 It is so sweet to know 
 
 My whole life long 
 Thy loving plan for me 
 
 Cannot go wrong. 
 
 I know that thou wilt choose 
 
 The best for me, 
 And I can be at rest 
 
 And trust in thee. 
 
X 
 
 AFTER PENTECOST 
 
 The Day of Pentecost was a watershed between two 
 dispensations, and at the same time made remarkable 
 changes in the lives of the Apostles. John, as the 
 youngest of the twelve, does not stand out prominently 
 in the record in Acts, though there are hints from time 
 to time that Pentecost had influenced him and enabled 
 him, like the rest, to sei-ve his Master in the power of 
 the Holy Spirit. And even if he thus takes a sub- 
 ordinate place in the early Church, we may well ponder 
 the various hints given of him in order to discover what 
 we can of his life and character. 
 
 I. What Pentecost Was 
 
 It is impossible to look at the story of Acts without 
 recalling an important passage in the fourth Gospel 
 which anticipated and really prophesied what would 
 happen. On the last day of the Feast our Lord in- 
 vited people to come to him and satisfy their thirst, 
 and then this interpretation is added, "This spake he 
 of the Spirit, which they that believed on hjm were 
 to receive; for the Spirit was not yet given, because 
 Jesus was not yet glorified" (John 7: 39). Under the 
 sym^bol of water, this was a promise of the bestowal 
 of the Spirit on all believers. The main thought seems 
 to be that as long as Christ was bodily present there 
 was no real need of spiritual presence. It is equally 
 clear that "not yet" is not equivalent to "unknown he- 
 fore," but must l)e understood as referring to a time 
 before Pentecost, because Qirist was not yet ascended. 
 In some way or another the descent of the Holy Spirit 
 was associated with and depended on the ascension 
 
 76 
 
AFTER PENTECOST 77 
 
 of Christ, for when Pentecost actually came the Spirit 
 was given* to disciples alone, and was bestowed as a 
 gift of the ascended Lord (Acts 2: 33). As Dr. A. J. 
 Gordon once said, "The Spirit of God is the successor 
 of the Son of God in his official ministry on earth. 
 Until Christ's earthly work for his Church had been 
 finished, the Spirit's work in this world could not pos- 
 sibly begin." 
 
 The difference between the time before Pentecost 
 and that day can also be seen in the results of the Holy 
 Spirit's work in and through those who were disciples 
 of Christ. Whatever activity they had shown before 
 was as nothing compared with what they were enabled 
 to do as the result of that gift (John 14: 12). 
 
 It is inevitable to notice that the Day of Pentecost 
 was the occasion on which, according to the Master's 
 promise, the disciples were ''baptized with the Holy 
 Spirit" (Acts 1:5). Much has been written on the 
 subject of "the baptism of the Holy Ghost," though 
 it may be worth while to remember that as it stands 
 the phrase is not found in Scripture. There are seven 
 passages which speak of people being baptized with 
 or in the Holy Spirit, and this "baptism" is clearly 
 stated to be the actual experience of every Christian 
 without exception, and not the special privilege of a 
 certain number (1 Cor. 12: 13). i\s the term "bap- 
 tism" when used of water refers to an initial act which 
 is never repeated, it seems in every way best to inter- 
 pret the phrase "baptized with or in the Holy Spirit" 
 as referring to the initial work of the Ho-ly Spirit in 
 uniting believers to Christ and to one another in him 
 (Acts 2:33; Gal. 4:6). If this is the true meaning, 
 then the idea of "the baptism of the Holy Ghost" as 
 a second distinct work of grace is not wnrranted by 
 Scripture, especially as these words are not strictly 
 Scriptural. But while this is so, we must be careful 
 
J^8 ' THE APOSTLE JOHN 
 
 to use and to emphasize tlie important New Testament 
 teaching on a Spirit-filled life as the privilege and 
 duty of every believer. So that Pentecost meant the 
 initial and never-repeated "baptism with the Holy 
 Spirit" as the occasion of constituting the new com- 
 munity in union with the ascended Lord and as 
 equipping them for his service. Thenceforward the 
 disciples were not baptized afresh, but "filled" with 
 the Holy Spirit for special needs as occasions arose. 
 This distinction between the "baptism" and the "fill- 
 ing" of the Spirit is in exact harmony with New Testa- 
 ment phraseology in Acts and elsewhere, and, to put 
 it in well-known words, we may say that there is "one 
 baptism, but many fillings." 
 
 n. What Pentecost Did 
 
 Limiting ourselves to the effects of this gift of the 
 Holy Spirit on the disciples and concentrating as far 
 as possible on the Apostle John, let us try to see some- 
 thing of what happened. 
 
 In Acts 1 : 13 we find John with the rest in the place 
 of prayer and expectation, and it is a point of some 
 interest that while in the other lists of the Apostles 
 contained in the Gospels (Matt. 10:2-4; Mark 
 3:16-19; Luke 6:14-16) John's name is third and 
 fourth, here (in R. V.) it is found second, immediately 
 after that of Peter. With the rest, he was waiting the 
 fulfillment of the Master's promise, and they were "with 
 one accord" expressive of that perfect oneness of desire 
 and hope which showed that they were in the true line 
 of blessing. This emphasis on "one accord" is par- 
 ticularly noteworthy in Acts, and calls for study by all 
 who desire to know the secret of united intercession 
 and life (Acts 1:14; 2:1. 46; 4:24; 5:12; 7:57; 
 8:6; 12:20; 15:25; 18:12; 19:29). There seems 
 
AFTER PENTECOST 79 
 
 to be no doubt that the unanimity of the disciples was 
 one reason why their Lord could and did bless them. 
 
 In Acts 2: 14 we read of "Peter standing up with 
 the eleven," so that on this occasion Peter was the 
 spokesman not only for himself, but for the others, 
 in proclaiming to the crowd his Master's message, and 
 telling them frankly what had been done. The dififer- 
 ence in the one who had denied his Lord is particularly 
 striking, for the gift of the Holy Spirit had trans- 
 formed him into a new man. There does not seem 
 to have been the same temperamental weakness in John, 
 though we feel sure that the gift of the Spirit must 
 have made a decided difference in him as well. 
 
 In Acts 3 : 1 we read of Peter and John going to 
 worship in the temple. The association of these two 
 is particularly interesting in view of what we have 
 already seen of them (Luke 5: 10; 22:8; John 20:3, 
 4; 21:20-22). It has l>een suggested that this was 
 due to the fact that they were the leaders among the 
 Apostles, and we find them together on other occasions 
 (4: 13; 8: 14). Mr. Walker, of Tinnevelly, in his fine 
 commentary, speaks of them as "an admirable com- 
 bination of strenuous activity and thoughtful love." 
 Once again Peter is the natural leader, no doubt be- 
 cause of his greater age and experience, though he 
 associates John with him in what he does, and the 
 man who was healed clung to both apostles in his new- 
 born gratitude (Acts 3:4, 11). This was another 
 opportunity for testimony on behalf of Christ, and 
 after the disclaimer of his and John's own power and 
 holiness, Peter again gave testimony to their Master 
 as the One who had made the man strong (3: 11-26). 
 
 In Acts 4 : 3 John begins his life of suffering, for 
 with Peter he is apprehended and put in prison. The 
 testimony for Christ was particularly annoying to the 
 Jewish authorities, especially because the resurrection 
 
80 THE APOSTLE JOHN 
 
 from the dead was associated with it. Then on the 
 next day Peter and John were brought before the 
 Jewish Council, and were asked "by what power or in 
 what name" they had done this miracle. With remark- 
 able boldness the two men bore their testimony, and 
 this attitude was a cause of astonishment to the Jewish 
 leaders (4: 13). Something had evidently happened, 
 for there was no hesitation and no fear, as these two 
 spoke frankly about their Master. The result was all 
 the more surprising, because neither Peter nor John 
 had received any technical training in Jewish theology. 
 They were what we should call "plebeians," without 
 professional knowledge, and, of course, this meant that 
 in the opinion of the Council they were "ignorant," in 
 the sense of ill-informed men. But, nevertheless, many 
 of these leaders began to recognize that the men had 
 been seen in company with Jesus of Nazareth, and it 
 would appear as though they thought that this courage 
 was somehow connected with their association with 
 him. This was indeed the secret of what had hap- 
 pened, for by the power of the Holy Spirit they had 
 been enabled to maintain their fellowship with Jesus 
 Christ and to bear testimony to him and to his grace. 
 
 In Acts 4: 19 we have a further illustration of the 
 courage of Peter and John, for on being threatened 
 and charged not to speak again in the name of Jesus, 
 these fine men replied, "Whether it be right in the 
 sight of God to hearken unto you rather than God, 
 judge ye; for we cannot but speak the things which 
 we saw and heard" (4: 19, 20). Thus they shjowed 
 what has been well called "the moral imperative of 
 grace." The Holy Spirit has wonderful power to 
 transform ordinary and uneducated individuals into 
 able, courageous witnesses for the truth (Luke 12: 12). 
 
 In Acts 8: 14 John is again mentioned with Peter as 
 being sent by the Qiurch in Jerusalem to Samaria, 
 
AFTER PENTECOST 81 
 
 consequent upon the remarkable work done by Philip. 
 Peter and John were to go down to bestow upon the 
 baptized the unique gift of the Holy Spirit. It is im- 
 possible to avoid recalling the former attitude of John 
 to the Samaritans (Luke 9:54) when he wished to 
 bring upon them the fire of Divine judgment. Now 
 he is to be the means in God*s hands of conveying to 
 them the gift of the Holy Spirit. Prayer is associated 
 with this laying on of hands, and it is important to 
 remember that this gift on the part of Peter and John 
 was at once unique and personal. There is no sugges- 
 tion in the New Testament that they were able to 
 transmit this power to others. As apostles, they oc- 
 cupied a position which did not admit of any strict 
 succession (Acts 1 : 22) . Then, too, it must never be 
 forgotten that these unique gifts of the Spirit in the 
 early Qiurch were not limited to the Twelve, because 
 an ordinary Christian layman, Ananias, was enabled by 
 the laying on of hands to bestow spiritual blessing on 
 the new convert, Saul of Tarsus (Acts 9:17, 18). 
 The action of laying on of hands in the New Testa- 
 ment, and indeed throughout Scripture, is clearly that 
 of benediction and commission rather than transmission 
 (Sanday, "Conception of Priesthood"). 
 
 In Acts 12:2 we have the last reference to the 
 Apostle John in the Acts, where he is referred to in 
 connection with the martyrdom of his brother James. 
 Perhaps this description of "James, the brother of 
 John," is a reminder of that memorable day when both 
 James and John expressed their ability to drink of 
 their Master's cup of sorrow (Matt. 20: 20-28). James 
 was the first to be executed, while John, his much 
 younger brother, was destined to remain for many a 
 year and to endure much sufifering before he was called 
 hence. 
 
 In Galatians 2:9 John is described with James, the 
 
82 THE APOSTLE JOHN 
 
 brother of our Lord, and Peter as one of the "pillars" 
 of the Church. This shows quite clearly the important 
 and conspicuous position which he held at this time. 
 The metaphor "pillar" is also interesting from the 
 spiritual standpoint. It suggests something which rests 
 on a foundation, and we know that John was indeed 
 firmly fixed on the foundation of Jesus Christ (1 Cor. 
 3:11; Eph. 2 : 20) . Then a pillar is intended to give 
 support to a building, and we are sure that the Apostle 
 John, by his intimate association with his Master, his 
 knowledge of Christian truth, his gift of the Holy 
 Spirit, and his disposition of genuine love, must have 
 been of the greatest possible help in the Church of that 
 day. We may also think of a "pillar" as a mark of 
 beauty, for a pillar in a building undoubtedly adds to the 
 attractiveness of the structure. The Apostle John was 
 assuredly a "pillar" in this sense. The reality of his 
 character and life must have been a witness to the 
 "beauty of holiness" (Psalm 29:2). Whatever may 
 be our position as Christians, it is for us first of all to 
 l^ehold and then to reflect "the beauty of the Lord" 
 (Psalm 27: 4; 90: 17). 
 
 As we review these various instances connected with 
 the life of the Apostle John after Pentecost, we are 
 reminded of the work of the Holy Spirit in every 
 l>eliever. Indeed, without that Spirit no one can be 
 regarded as a Christian at all (Rom. 8:9). The Holy 
 Spirit is associated with three special features of Chris- 
 tianity in relation to the individual. The first of these 
 is Conversion, including all the various aspects of the 
 believer's initial spiritual experience. It is the provi- 
 dence of the Holy Spirit to convict of sin, to reveal 
 the grace of God, to bestow the gift of life, to assure 
 of acceptance in Christ, and to introduce us to the 
 Presence of God. The second is Communion with 
 God, for everything is intended to lead up to fellow- 
 
AFTER PENTECOST 83 
 
 ship. The Holy Spirit alone tnakes this real, for after 
 being introduced to God we have "access by one Spirit 
 unto the Father," whereby communion with God begins 
 and continues. Everything in connection with prayer 
 and the other means of grace is associated with the 
 Holy Spirit as the medium of communication and the 
 guarantee of blessing. The third is Character, for life 
 must be expressed in practice, and grace is needed to 
 produce this eflfect. Here, again, the Holy Spirit 
 makes character possible and real, for he abides in the 
 soul, producing "the fruit of the Spirit," and by con- 
 stant revelation of Christ strengthens the believer in 
 the inner man, and transforms him into the image of 
 the Son of God. There is scarcely anything clearer or 
 more emphatic in Scripture than the Holy Spirit's rela- 
 tion to the individual, for his action covers our whole 
 life. So it was, we are perfectly sure, with the Apostle 
 John, and so it must be with each of us today. 
 
XI 
 
 DARK DAYS 
 
 Our Lord said that James and John should drink 
 of his cup of suffering, and as James had the first 
 sharp, short form of it (Acts 12 : 2), so it fell to John's 
 lot to experience a long, protracted suffering, extend- 
 ing over many years, until at length all the other 
 apostles had passed away (John 21:22). We see 
 something of this in that part of his life connected 
 with the Book of Revelation. Although this is tRe last 
 Book of the Bible, it is probably not the last in chrono- 
 logical order; and yet we have no information about 
 the actual life of the Apostle later than what is found 
 here. Without attempting to obtain any idea of the 
 Book itself, we will concentrate on the various hints 
 that are given about John himself, in order to discover 
 all that is possible about his character. 
 
 I. The Seer 
 
 To John was given the privilege of receiving "the 
 Revelation of Jesus Christ,'* the "unveiling" of some 
 of the deepest truths concerning the present and future 
 of the world in relation to Christ. This revelation 
 came from God through an angel to John, and it is 
 worth while to remember that as in the Gospels he 
 gives the fullest, clearest picture of Christ, so here it 
 was his privilege to receive, and then pass on, some 
 of the most important aspects of Christian truth con- 
 cerning the future. A seer is "one who sees," and the 
 emphasis on this thought and word all through this 
 Book is particularly interesting and important. John 
 received and reproduced the messages given to him 
 from God concerning his Master. There are few, if 
 
 84 
 
DARK DAYS S5 
 
 any, positions in the Christian Church more important 
 than those connected with insight into truth, and one 
 remarkable feature is that spiritual insight is often 
 dissociated from ordinary intellectual power. Paul 
 makes a special point of ''knowledge" in his later 
 Epistles as one of the outstanding features of a mature 
 Christian life, and in one passage he associates this 
 with perception (Phil. 1:9). 
 
 In another instance the ripe Christian, as contrasted 
 with the elementary believer, is described as one who 
 has his "perceptions permanently exercised" (Heb. 
 5: 14). No wonder, then, that John was selected for 
 this special work. In this he was akin to the Old Testa- 
 ment "seer," whose spiritual vision was so important 
 in connection with Divine revelations. The true "seer" 
 is the one who has "visions of God" (Ezek. 1:1), and 
 then reports these visions to others for their guidance, 
 instruction, and warning. The influence of the Holy 
 Spirit upon the mind of the believer is one of the most 
 vital truths in Christianity, and is frequently empha- 
 sized by Paul (Rom. 12:2; Eph. 4:23). 
 
 II. The Witness 
 
 The Apostle was not only a seer ; he was called upon 
 to testify what he saw, and the earliest witness he bears 
 in this Book is particularly striking, because it reveals 
 some of the fundamental realities of the Christian 
 Gospel (Rev. 1:4-8). (1) First of all, he bears wit- 
 ness to the great truth of the Divine Trinity — Father, 
 Spirit, and Son. The Father is described in language 
 equivalent to the Old Testament word "Jehovah," as 
 the One "Who is, and Who was, and Who is to come" ; 
 eternal, unchangeable, and therefore, dependable. The 
 Spirit is described in all his fullness by the phrase, 
 "the seven spirits that are before his throne" (see also 
 Rev. 3:1; 4:5; 5:6). Jesus Christ is then spoken 
 
86 - THE APOSTLE JOHN 
 
 of as "the faithful witness, the first-born of the dead, 
 and the ruler of the kings of the earth." This seems 
 to suggest his threefold work as Prophet, Priest, and 
 King. He witnesses to truth; he bestows life as "the 
 first-born from the dead"; and he gives power as the 
 **ruler of the kings of the earth." Thus, as Prophet, 
 he reveals ; as Priest, he redeems ; and as King, he 
 rules. (2) Then comes the assurance of "grace" and 
 "peace" from this Divine source. 
 
 Grace is one of the greatest words of the New 
 Testament. It is found at least a hundred times in 
 Paul, and while only seen six times in John, yet the 
 references are decidedly characteristic (John 1 : 14, 16, 
 17; 2 John 3 ; Rev. 1:4; 22: 21). Grace brings salva- 
 tion, and thus deals with the past; it bestows suffi- 
 ciency, and thus meets the present; it ensures satisfac- 
 tion, and thus guarantees the future. Peace is the 
 effect of grace, and this again is a great Biblical 
 conception. 
 
 There seems to be a twofold peace suggested by the 
 Apostle John (John 14:27; 16:33; 20:19, 21, 26). 
 There is the peace of relationship restored and the 
 peace of restfulness realized. These include peace of 
 conscience covering the past, peace of soul providing 
 for the present, peace of heart assuring the future. 
 Or we may think of the peace of pardon, of power, 
 of purity, of provision, of perception, of promise, and 
 all because of the indwelling presence. (3) Then fol- 
 lows the outburst of praise based on these realities. 
 The Apostle expresses himself in one of those dox- 
 ologies of which the Epistles have so many. Chris- 
 tianity is essentially joyous, and necessarily calls for 
 a song. There is a twofold doxology here, and it is 
 interesting to observe the threefold doxology in Chap- 
 ter 4, the fourfold in Chapter 5, and the sevenfold in 
 Chapter 7. Our experience of Christianity ought to 
 
DARK DAYS ^7 
 
 be a growing joy expressed in a growing song. The 
 reason given here for praise is the Saviour's love as 
 shown in his grace and power. He "loveth us" 
 (R. v.), showing that his death did not exhaust his 
 affection, and the proof of this is that he has "loosed 
 us" from our sins. The Authorized Version, in using 
 the word "washed" (Greek — louo), thus differs from 
 the R. V. "loosed" (Greek — luo). Whichever read- 
 ing we adopt, both are true. The Authorized Version 
 thinks of sin as a stain ; the Revised Version as a chain. 
 Our Lord's power follows from his grace, because 
 in making us "a kingdom" and "priests," he assures 
 us of authority and access, as we do him service. Thus, 
 the song is called forth by his compassion, his cleans- 
 ing, his crowning, and his consecration of us. No won- 
 der the Apostle poured out his soul in saying, "To 
 him be the glory and the dominion forever and forever. 
 Amen." 
 
 III. The Sufferer 
 
 After this outburst the Apostle soon reminds his 
 readers of his own position. He was in the island of 
 Patmos, and was already experiencing some of those 
 troubles which were the inevitable lot of the primitive 
 Christians. But he does not emphasize any uniqueness 
 in this respect, for he speaks of himself as their 
 "brother, and partaker" of these sufferings. It is also 
 interesting to notice that he speaks of the tribulation, 
 kingdom, and patience as "in Jesus," for they were all 
 associated with his relation to Christ. From the very 
 first it was through much tribulation that believers 
 could enter the kingdom (Acts 14:22), and yet 
 although tribulation was their portion, it could not 
 nffect the blessed fact that they possessed a "kingdom," 
 which, because it was "in Jesus," made them safe from 
 all harm. Meanwhile, the "patience" or "endurance" 
 
S^ THE APOSTLE JOHN 
 
 which enabled them to meet these sufferings also came 
 from the same source, and the Lord Jesus Christ gave 
 them grace sufficient for every need. The Apostle's 
 earthly location might be "in Patmos," but his spiritual 
 position was "in the Spirit." Thus he, like Paul, is 
 able to show the two aspects of the believer "in Christ" 
 and "at Colossas" (Col. 1:2). This was exactly what 
 his Master had said many years before : "In Me . . . 
 peace; in the world . . . tribulation" (John 
 16: 33). All this suffering was, of course, due to the 
 "Word of God and the testimony of Jesus." It has 
 always been impossible to be faithful to Christ for very 
 long without incurring opposition, and even raising 
 hostility, but notwithstanding these troubles, the be- 
 liever has the source of comfort and strength in his 
 communion with his Heavenly Master, and he knows 
 that "greater is he that is in us than he that is in the 
 world" (1 John 4: 4). 
 
 IV. The Worshiper 
 
 Before the Apostle John could bear witness to the 
 world of the great truths God had to reveal to him, it 
 was necessary for him to see in all his Divine glory 
 the Master whom he had long loved and served (Rev. 
 1 : 10-20). The call came to him to write what he saw 
 in a book, and send it to seven churches, and when he 
 turned to see who it was that was speaking to him, he 
 had a vision of his Master in his exaltation. The 
 various items mentioned are symbolical of our Lord*s 
 functions, and all seem to come from the Old Testa- 
 ment, where they were associated either with the priest 
 or the king. There were also seven symbols of his 
 character, expressive of what he was to his people. It 
 is impossible to dwell in detail on this vision, and it 
 must suffice to notice its effect on the Apostle as he 
 fell at the feet of his Master as one dead. Then came 
 
DARK DAYS S9 
 
 the threefold response. First, assurance in the touch 
 of the hand and the voice, which said, "Fear not." 
 Next the word of authorit}^ telHng John that his 
 Master was not dead, but aUve for evermore, and pos- 
 sessor of the keys of death and of Hades. And then, 
 arising out of this, assurance and authority came the 
 appointment to do his work and tell others what he 
 had seen and what he was to be told. Thus the Apostle 
 had a vision of Christ as loving, watchful, active, and 
 helpful. He is not dead, but alive; he sees and knows 
 what his people need; he is walking amidst the 
 churches, and is ready to cheer the despondent: to 
 send messages of grace, and thus to inspire with his 
 constant presence, power, and peace. 
 
 V. The Servant 
 
 All through this Book John is seen as a faithful 
 worker for his Master, and this position is particularly 
 clear when on two occasions he comes face to face 
 with the angel who was revealing to him the truth. 
 From the purely natural point of view it was not sur- 
 prising that he fell down before the feet of the angel 
 to worship (19: 10; 22:8), but at once he was cor- 
 rected, and reminded that the angel was only a "fellow 
 servant." The ministry of angels is an important 
 feature in the Christian religion. In the Old Testa- 
 ment they brought Divine messages and performed 
 Divine services, but to-day they do not do the former 
 of these, for with the gift of the Holy Spirit and the 
 completion of revelation, our intercourse with the un- 
 seen has passed into the "fellowship of the Holy Ghost." 
 But the angels still exercise their ministry on our be- 
 half, and are ministering spirits sent forth to minister 
 for them who shall be heirs of salvation (Heb. 1 : 14). 
 Yet although they are so, we are not aware of them, 
 otherwise it would be as easy for us to worship the 
 
90 THE APOSTLE JOHN 
 
 messenger as it was for the Apostle John, Where he 
 almost stumbled we should not be likely to stand. This 
 reference to angels as "fellow servants" is a helpful 
 reminder of the true position of the believer as a 
 worker for God, and there is scarcely anything more 
 significant than the title, "His servant John" (Re\^ 
 1:1). Angels, prophets, apostles, and Christian 
 brethren are all in one way or another workers in God's 
 vineyard. There are varieties of gifts, but the same 
 God, the same Lord, the same Spirit (1 Cor. 12: 4-7). 
 
 VL The Watcher 
 
 It is in this position of Watcher that the Apostle John 
 specially comes before us in connection with the "unveil- 
 ing." To him it was given to see and to tell the future, 
 and the three words continually found together through 
 this Book, especially in its earlier chapters, are "I saw," 
 "I heard," and "write." And while not concerning our- 
 selves with any precise interpretation of this remark- 
 able Book, it may be said that the vision included at 
 least four things: (1) A vision of Christ in all his 
 majesty; (2) a vision of the Church in all its reality; 
 (3) a vision of the world in all its hostility; (4) a 
 vision of eternity in all its glory. The Apostle declares 
 who the Lord Jesus Christ is, as* the hope of his Church 
 and the ruler of the universe. Then we are told of 
 God's victory over sin, God's kingdom, God's city, and 
 God's presence. Whatever else this Book records, there 
 is no doubt that it reveals the Lord Jesus Christ in all 
 the glory of his grace and rule in time and eternity. 
 The Apostle was permitted to reveal the first position 
 between Christ and the world, and then the inevitable 
 victory of his Master in that day "when the kingdoms 
 of this world shall have become the kingdom of our 
 Lord and of his Christ, and he shall reign for ever and 
 ever." 
 
DARK DAYS 91 
 
 Thus we see the Apostle in this latest record of his 
 life as "suffering, serving, shining." His life was lived 
 in Christ. His love was constantly centered on his 
 Master. His labor, whether in suffering or in service, 
 was always done for his Master's glory, and all the 
 while he was inspired with the hope that, notwith- 
 standing every adverse circumstance, his Master would 
 and must reign until every enemy should be vanquished 
 (1 Cor. 15 : 25). It is for us to occupy the same posi- 
 tion, maintain the same attitude, endure, it may be, 
 the same suffering, and endeavor tO' dO' the same work. 
 It is not enough that we should be nominally Chris- 
 tians; there must be in our life the same practical reality 
 as we find in the Apostle John's, if we would witness 
 to our Master and win souls for his kingdom. 
 
 Lord, when we pray, "Thy kingdom come !" 
 Then fold our hands without a care 
 
 For souls whom thou hast died to save. 
 We do but mock thee with our prayer. 
 
 Thou couldst have sent an angel band 
 To call thine erring children home; 
 
 And thus through heavenly ministries 
 On earth thy kingdom might have come. 
 
 But since to human hands like ours 
 Thou hast committed work Divine, 
 
 Shall not our eager hearts make haste 
 To join their feeble powers with thine? 
 
 To word and work shall not our hands 
 
 Obedient move, nor lips be dumb. 
 Lest through our sinful love of ease 
 
 Thy kingdom should delay to come? 
 
XII 
 
 REVIEW 
 
 It is now necessary to look back over the various 
 records of the Hfe of the Apostle John and to note, 
 so far as is possible, the development of his character. 
 We shall find slight, but quite definite indications of 
 his growth, which will enable us to see something of 
 what Divine grace accomplished in him. In order to 
 look at this subject in detail, we will consider the reve- 
 lations of the Apostle's personal life in the various 
 Books that bear his name. 
 
 I. The Gospel 
 
 While naturally the Gospel as a whole Is impersonal, 
 because it is concerned with, the revelation of Christ, 
 yet there are three significant hints of the writer which 
 seem to show a little of his character in' relation to his 
 Master. 
 
 (1) The question of the young disciple (John 1 : 38). 
 When Andrew and John left their old master to follow 
 the new One, they naturally asked our Lord, "Where 
 dwellest thou?" This was the simple, but obvious, 
 question of one who wished to know something more 
 of the new Teacher to whom they were going. This 
 is still the inevitable desire of the newborn soul. He 
 wishes to know more of his Master, for having realized 
 tliat he is the "Lamb of God" (1:36), and having 
 followed him (1:37), the instinctive craving of the 
 recently enlightened heart is to have further knowledge 
 and experience. 
 
 (2) The inquiry of the growing disciple (John 
 13:25). At the Last Supper John, leaning on the 
 breast of his Master, asked the question in response to 
 
 92 
 
REVIEW^ 93 
 
 Peter's request, "Lord, who is it?" This expressed 
 the attitude of one who had enjoyed a good deal of 
 experience, and who was in the natural place for re- 
 ceiving still further knowledge. It is a mark of a 
 growing disciple to hold fellowship with- the Master, 
 and, concerning this or that which may perplex and 
 prove difficult, to say, "Lord, who is it?" 
 
 (3) The insight of the mature disciple (John 21 : 7). 
 After the Resurrection when the seven were at work 
 in the early mt>rning, it was John who first recognized 
 his Master after the command about the net. This in- 
 sight is characteristic of the true and mature disciple 
 who is able to understand what is often hidden from 
 less instructed followers. In the midst of troubles, 
 surrounded by problems, pressed down by sorrows, and 
 almost overwhelmed by difficulties, the growing disciple 
 can, nevertheless, say, "It is the Lord." 
 
 These three stages of John's experience are interest- 
 ing, because they express what is found elsewhere in 
 Scripture. Thus, it would seem that the best reading 
 of the well-known incident when Peter was restored 
 indicates this threefold growth of the disciple of Christ 
 (John 21:15-18). The first call was to feed the 
 "lambs," referring to those who had just commenced 
 the Christian life. The next call was to tend the 
 "sheep," a word which seems to imply the fullest 
 discipleship. And then, according to some texts, there 
 is another word, "feed my grozmng sheep" (v. 17), 
 expressive of a stage l^etween the "lambs" and the 
 "sheep." If this is correct, it certainly agrees quite 
 literally with the stages in another writing of the 
 Apostle John, where he describes Christians as, re- 
 spectively, "little children," "fathers," "young men" 
 (1 John 2:12-14). Comparison may also be made 
 with other passages. In Psalm 5:11, we have a three- 
 fold joy: (a) the joy of trust, illustrating the com- 
 
94 THE APOSTLE JOHN 
 
 mencement of the believer's life; (b) the joy of pro- 
 tection, marking- its progress; (c) the joy of love, 
 indicative of the culminating experience of the godly. 
 Then, too, we recall that the Apostle Paul, in address- 
 ing the elders of Miletus, spoke first of the "grace of 
 God," referring to the elementary teaching ; then, "the 
 Kingdom of God," expressing full instruction; and, 
 last of all, "the whole counsel of God," meaning thereby 
 the complete revelation of God for his mature people 
 (Acts 20 : 24-27) . But whether we may use these 
 passages or not, there seems to be no doubt that the 
 Christian life is characterized by stages of ever-deepen- 
 ing desire for more knowledge of Christ and an ever- 
 widening experience of what he is to the soul. 
 
 H. The Acts 
 
 As we have seen, the position of the Apostle John 
 curing the period covered by the Book of Acts is 
 quite secondary and subordinate, and yet we fed sure 
 that he was truly faithful to whatever calls were made 
 upon him. The New Testament picture of the be- 
 liever after Pentecost is that of an individual filled with 
 the Holy Spirit, and whatever had been the case previ- 
 ous to that time, it was nothing compared to the 
 spiritual life then and afterwards. The dispensation 
 of the Holy Spirit ushered ih^at Pentecost was signally 
 marked in a threefold- way. Lt was characterized by 
 (a) a rich* personal experience: men were full of faith 
 (Acts 6:5), wisdom. (Acts 6:3), joy (Acts 13:52), 
 and hope (Acts 7: 55). Then it was noteworthy for 
 its (b) great personal courage, both of speech (Acts 
 4:31) and br action (Acts 13:9). And as the out- 
 come there was (c) splendid personal service in preach- 
 ing (Acts 2:4) and living (Acts 9:31). There is 
 scarcely anything more outstanding or more striking 
 in the stor>' of the primitive Church recorded in the 
 
REVIEW 9i 
 
 Acts than the association of the Holy Spirit with every 
 part of the life of the disciple and of the community. 
 Not only are men like Peter, Stephen, and Paul filled 
 with the Holy Spirit (Acts 4:8; 7:55; 9:17), but 
 ordinary disciples have exactly the same experience 
 (Acts 4: 31 ; 13 : 52), and almost every Christian grace 
 is associated with the Holy Spirit, including wisdom 
 (Acts 6:3), comfort (Acts 9:31), power (Acts 
 10:38), faith (Acts 11:24), and joy (Acts 13:52). 
 All this, we are confident, was the experience and life 
 of the Apostle John. 
 
 HI. The Revelation 
 
 Without unduly repeating what has been already said 
 about the indications of the Apostle's life in the 
 Apocalypse, one thing in particular may be emphasized. 
 It is clear that all through the Book what he saw and 
 heard he wrote, neither more nor less. The exact 
 correspondence between the revelations he had from 
 God and the response he made to them by putting them 
 in writing is a wonderful testimony to his loyalty and 
 faithfulness. It is a reminder of what he himself had 
 recorded years before about his Master. In a striking 
 passage we are told that "the Son can do nothing of 
 himself, but what he seeth the Father do; but what 
 things soever he doeth, the Son also doeth in like 
 manner" (John 5 : 19) . To the same effect were other 
 of the Lord's words, "I can of myself do nothing; as 
 I hear, I judge." This precise agreement between what 
 the Lord saw and heard from the Father and what he 
 said and did in the world was beautifully imitated by 
 his follower John, and we know that the visions he 
 received in the island of Patmos were all reproduced 
 with exactness for the benefit of God's people in all 
 ages. Obedience is the organ of knowledge, for in 
 proportion as we fulfill the I\Iaster's words, we receive 
 
96 THE APOSTLE JOHN 
 
 the Holy Spirit and are enabled to understand still 
 more of his truth and grace (John 14: 15-17). 
 
 IV. The Epistles 
 
 It is generally -thought that the three Epistles which 
 bear John's name were written towards the close of 
 his life, and, although they are concerned with general 
 instruction on Christian truth, they reveal certain as- 
 pects of the Apostle's own life which we shall do well 
 to ponder. 
 
 1. Strong Testimony. — In the introduction to his 
 first Epistle (1-3) he lays a strong foundation by his 
 reference to our Lord and the substance of the Gospel. 
 He places the greatest possible stress on the fact that 
 he had heard, seen, and liandled "the" Word of Life." 
 and on the basis of this personal experience he was 
 ready to bear witness and declare to others wliat had 
 been so precious to him. Thus, Apostolic experience 
 led to Apostolic testimony and Apostolic communica- 
 tion. John was a man of strong convictions, due to 
 his consciousness of the Divine, human, life-giving, and 
 unique Christ, and on this account was ready to pass 
 on to others what he himself was finding so full of 
 blessing and power. 
 
 2. Personal Experience. — This is seen by the fre- 
 quent use of the word "we" throughout his Epistles. 
 He thereby associated others with himself, and did not 
 hesitate to speak in these tenns. A careful considera- 
 tion of such phrases as "we say," "we walk," "we 
 know," "we ought," and many more, bears testimony 
 to this aspect of his life and work. 
 
 3. Definite Appeal. — We observe this in the almost 
 constant use of the words "I write" and "we write" 
 (1:4; 2:1, 8, 12). The Apostle had a message, and 
 it was essential that he should pass that on to others. 
 
REVIEW 97 
 
 The great frequency with which he uses the words "I 
 write" points beyond all question to the definitencss of 
 what he had to say. He knew the truth of which he 
 wrote, and he wished others to understand it also. 
 
 4. Absolute Assurance. — It is well known that the 
 word "know" is in some respects the keynote of the 
 First Epistle, but it is perhaps scarcely realized how 
 prominent the thought is. Thus "we know" occurs 
 fifteen times; "ye know" six times; "ye have known" 
 three times ; "we have known" once ; and "he that 
 knoweth" once. Then, too, he tells us that his Epistle 
 was written "that ye may know" (5:13). All this 
 shows beyond question the confident assurance of the 
 Apostle. To him Christianity was no question of mere 
 assumption or simple hopefulness; it expressed itself 
 in assurance. While faith possesses, assurance knows 
 that it possesses, and as the Gospel was written that 
 his readers might "have" (20: 31), so the Epistle was 
 written that they might "know they have" (5:13). 
 Knowledge in regard to things spiritual is not con- 
 cerned with intellectual attainment or capability, but 
 with spiritual insight and experience. Indeed, it is 
 frequently associated with what would be regarded by 
 the world as great ignorance, and yet those who possess 
 it are frequently full of profound insight into the truth 
 of God in Christ. 
 
 5. Lozing Interest. — If we may assume that the 
 Apostle wrote his Epistles at the end of his life, great 
 point is thereby given to his frequent personal appeals 
 to his readers. The most frequent of these is his 
 address as "my little children" (2: 1, 18, 28; 5:21). 
 Then, too, he appeals to some of them as "young men" 
 and "fathers" (2: 14). They are also regarded as 
 "brethren" (3: 13), and perhaps beyond all others as 
 "beloved" (2: 7; 3:2; 4: 1, 7). It is probable, as 
 
98 THE APOSTLE JOHN 
 
 Westcott suggests, that each of these titles has some 
 special point in connection with the precise appeal 
 made. In any case, it shows the keenness of the in- 
 terest of the old disciple in those who were coming 
 after him. 
 
 6. Perfect Satisfaction. — We are told that this 
 Epistle was written for the purpose of fellowship 
 similar to that which the Apostle himself enjoyed, and 
 that in the fellowship there would loe the fulness of 
 joy (1:3, 4). This reference to their joy heing "full" 
 is also mentioned in connection with the "elect lady" 
 of the Second Epistle (v. 12), and it is interesting to 
 note that the same phrase is found four times in differ- 
 ent connections in the Gospel. When all these passages 
 are put together, they give the explanation of how our 
 joy in Christ may be complete. Then, too, three times 
 over the Apostle speaks of God's love being made per- 
 fect (2: 5; 4: 17, 18). This seems to mean that love 
 to God had reached its height and crown in the ex- 
 perience of the believer, and there is perhaps nothing 
 higher than this in the New Testament. Thus, we see 
 something of the life the Apostle lived, and of the life 
 he recommended to those to whom he wrote. When 
 our joy is full and our love perfected, we know what 
 fellowship means and what Christianity is intended to 
 do for human life. 
 
 7. Holy Severity. — It might appear from what has 
 been said that the Apostle in his old age had become 
 somewhat weak and- tender, not to say sentimental, in 
 his devotion to his Master and in the experience of 
 Divine love, but a moment's consideration will suffice 
 to show the falsity and impossibility of this idea, be- 
 cause love in Scripture is never merely emotional and 
 sentimental, but is always associated with truth and 
 righteousness. The Apostle of love is, therefore, ready 
 
RE\'IEW 99 
 
 to speak in the plainest tones of the "liar," who- denies 
 that Jesus is the Messiah, and even describes liini as 
 "Anti-Christ" (1 John 2:22, 23). This view of our 
 Lord is more than once emphasized, doubtless in the 
 face of the errars that were already rife in his day. 
 Those who were not prepared to acknowledge the true 
 Incarnation of Christ were frankly said to be "not of 
 God," and were showing an anti-Christian spirit (4:3; 
 2 John 7). In this connection the words of the Apostle 
 concerning Diotrephes in his Third Epistle are very 
 significant. Although John was able to rejoice in much 
 that was true of Gains, the beloved, yet with equal 
 plainness he speaks of Diotrephes as one who loved 
 to have the pre-eminence, who would not receive 
 the Apostle himself, but spoke against him with 
 malicious words, who would not receive the brethren, 
 and forbade those who were ready to do so and actually 
 cast them out of the Church. All this seems to show 
 that Diotrephes must have been very like one of those 
 Nicolaitanes (Rev. 2:6, 15), and the Apostle was quite 
 ready to deal severely with him, if they should meet. 
 Thus, John shows the most perfect congruity between 
 devoted love to Christ and genuine hostility to those 
 who did not follow the truth. He divides men very 
 plainly into two classes : the children of God and the 
 children of the devil (1 John 3:10), and speaks of 
 the way in which men are either marked by "love" or 
 "hate." False doctrine is of vital importance, because 
 it inevitably leads to false living. Character and con- 
 duct, doctrine and duty, necessarily go together as 
 cause and effect. 
 
 As we take leave of the Apostle of love, it is fitting 
 to obser\^e two things in his life which are as true 
 today as ever. (1) What Grace can do. Originally, 
 John seems to have been an impulsive, perhaps also a 
 sharp-tempered man, and yet through the influence of 
 
100 THE APOSTLE JOHN 
 
 the Lord and his Spirit, his Hfe was altogether changed. 
 He illustrated the transformation of Grace. "Instead 
 of the thorn shall come up the fir tree, and instead of 
 the briar shall come up the myrtle tree" (Isaiah 
 55:13). Grace is still ready and able to transform 
 lives and to change the "lion" into the "lamb." But 
 Grace has its intensifications as well as its transforma- 
 tions. It does not take away from human nature any- 
 thing that is right and true, but increases, deepens, in- 
 tensifies all our natural force. So it was with the 
 Apostle John. All the powers which he possessed be- 
 fore his conversion were taken up by his Master and 
 used in Christian service. It has been well said that 
 the Christian needs two births in his Christian life. 
 He must first of all be changed from the natural to 
 the supernatural by the New Birth of the Spirit. Then 
 he must be born once more by being changed again 
 into the natural, so that the supernatural may express 
 itself in ordinary natural ways, as the man surrenders 
 everything to God and places himself at his Lord's 
 disposal. 
 
 But in order that all this may come about, it is im- 
 portant to remember (2) what Grace needs. If God 
 is to work in us "to will and to do of his good pleasure" 
 (Phil. 2:13), he requires from us just two things: 
 Faith and Faithfulness. We must trust and then obey. 
 Faith appropriates the Divine grace into mind, heart, 
 conscience, and will, and then faithfulness expresses 
 that grace in love, loyalty, and labor for Christ. So 
 it was with the Apostle John, and so it will be with 
 every disciple today, if only we receive of our Master's 
 fullness and then reproduce that grace in daily living. 
 We shall show in our lives what Christ is and what he 
 is willing to 1)e to others, and then everything in us 
 will reflect his image, reproduce his character, and bear 
 testimony "to the praise of the glory of his grace." 
 
II 
 
 THE GOSPEL 
 
THE PURPOSE AND PLAN 
 
 It is often said, and it can scarcely be said too 
 often, that many people know about the Fourth Gospel 
 who are not as familiar as they ought to be with the 
 Gospel itself. There is a world of difference between 
 knowledge of what men have said concerning this Gos- 
 pel and acquaintance with its actual contents. The ob- 
 ject of these outline studies is to call attention to the 
 Gospel as it is, to examine its contents, and thereby 
 to see something of its meaning and message. Taking 
 it just as it stands, an attempt will l>e made to discover 
 what its author believed, and how he regarded his Mas- 
 ter, who is admittedly the theme of the writing. There 
 is nothing to compare with a personal impression re- 
 sulting from a personal study of the actual document. 
 
 The purpose of the writer is given at the end (20 : 30, 
 31), as though to suggest a reading through first, to 
 get the proper impression, but whether we look at the 
 purpose in the light of the Gospel or the Gospel in the 
 light of the purpose, we shall see that the entire writing 
 possesses a unity based on a definite object, and every 
 section appears to be selected with direct reference to 
 its specific purpose. Jesus Christ is central, and each 
 incident, even when he himself does not appear, is 
 associated with him. It is an argument in the form 
 of a narrative, an argument for Qirist arising directly 
 out of the account given of his life and work. A new 
 revelation is shown to have been given to the world, 
 and in the revelation a new power is offered every 
 human life. 
 
 The existence of a purpose does not detract in the 
 least from the reality of the record. Even a novel 
 
 103 
 
104 THE APOSTLE JOHN 
 
 written with a purpose is valuable, whether the purpose 
 is actually stated or not, for as some one has said: 
 "A novel without a purpose is like a life without a 
 career. In order to be a story it must have something 
 to say." The same is true of history, for it is obviously 
 impossible for genuine history to be uncolored. Mere 
 annals are of no further value than as a record of 
 facts, and it is the historian's imagination in recon- 
 structing the life and purpose of the period that makes 
 his work so valuable. *'It is imagination that must take 
 data and rebuild the past." It is the same with a re- 
 ligious work, as we see from the Old Testament history, 
 which was written with a special purpose by prophetic 
 men, though their object never affects the historical 
 character of what they record. In like manner the 
 purpose of the Fourth Gospel is in no sense derogatory 
 to the facts which form the substance of the writing. 
 Indeed, not one of the Books of the Bible can be 
 properly understood unless we endeavor to arrive at a 
 clear idea of what the author meant, and it is this 
 definiteness and distinctiveness of purpose that give 
 the Gospels in particular their real value. 
 
 Four Gospels and one Christ. Four records and 
 one aim. Four pictures and one Person. Four methods 
 of recording impressions of that Person. Matthew 
 may be said to demonstrate; Mark to depict; Luke to 
 declare ; John to descrilie. Matthew is concerned with 
 the coming of a promised Saviour ; Mark with the life 
 of a powerful Saviour; Luke with the grace of a per- 
 fect Saviour; John with the possession of a personal 
 Saviour. Each Gospel has been given a keynote from 
 the Old Testament: Matthew, "Behold, Thy King" 
 (Zech. 9:9); Mark, ^'Behold, my Ser\'ant" (Isa. 
 42: 1) ; Luke, "Behold, the Man" (Zech. 6: 12) ; John, 
 "Behold, your God" (Isa. 40:9). It is therefore im- 
 portant that, whatever may be the relations between 
 
THE PURPOSE AND PEAN 105 
 
 these four records, each should be studied alone, first 
 of all, to obtain the definite impression intended by 
 the writer. 
 
 L The Purpose 
 
 Unlike Matthew and Mark, Luke and John both 
 give the reason why they wrote their Gospels (Luke 
 1: 1-4), and John's definite statement bears so closely 
 on the composition and contents of the whole of his 
 Gospel that it must be considered with all possible 
 minuteness. "But these are written, that ye may be- 
 lieve that Jesus is the Christ, the Son of God ; and that 
 believing ye may have life in his name" (20:31). 
 This shows that the writer had a definite purpose: 
 "These are written that" — and that the purpose is 
 twofold: (1) to lead to personal belief in the historical 
 "Jesus" as "the Christ" or Messiah (for the Jews) and 
 as the "Son of God" (for the Gentiles) ; (2) to lead, 
 by believing, to the possession of life in his name. 
 
 There are seven terms in this verse which are char- 
 acteristic of the' entire Gospel. They can be tested' by 
 a good concordance, or else by reading the Gospel 
 through and marking the references. 
 
 1. "Believe": Ninety-eight times in John as com- 
 pared with Matthew eleven times, Mark fifteen, and 
 Luke nine. This keynote O'f faith is struck in the 
 earliest chapter and is found everywhere until it cul- 
 minates in the message to the Apostle Thomas 
 (20:29). 
 
 2. "Jesus" : The historic name, and nowhere are the 
 true humanity and historic character of our Lord more 
 clearly set forth than in John's Gospel. 
 
 3. "The Christ": This term, signifying the Jewish 
 Messiah, is a special point, more particularly in rela- 
 tion to the Jews, in the first great section 1 to 12. 
 
 4. "The Son of God" : Another title of Christ found 
 
106 THE APOSTLE JOHN 
 
 in the first chapter and illustrated all through. There 
 is perhaps no title which is found more frequently than 
 "the Son" with its correlative "the Father." 
 
 5. "Have" : This word is peculiarly characteristic of 
 John and always implies conscious possession of spirit- 
 ual things, having and holding, obtaining and retaining, 
 
 6. "Life" : The Greek word (i^wij) always refers to 
 the inward and spiritual reality as distinct from the 
 outward and visible expression (/?/oc). This distinction 
 (and contrast) may be seen in our words "zoology" 
 and "biology." The word "life" occurs in John thirty- 
 six times as compared with Matthew seven, Mark four, 
 and Luke six. 
 
 7. "His name": A phrase wholly characteristic of 
 John (1 : 12; 2: 23; 3: 18) and occurring no less than 
 eleven times in chapters 14 to 17. The "name" always 
 means the revealed character and "in his name" means 
 in union with what we know of him. 
 
 The whole Gospel is built up on the truths associated 
 with these seven terms, and when we thus study care- 
 fully the purpose of John, we find the two ideas of 
 fact (5:30) and faith (5:31); the revelation and 
 the record; the work and the writing. Our Lord's life 
 is intended to be the basis and inspiration of our faith. 
 Every fact in him is to be a factor and a force in us. 
 We must therefore study the Gospel along the lines 
 of this purpose as expressed in these ideas, and the 
 more closely we do so the more we shall see that 
 everything from beginning to end is deliberately and 
 definitely included in the special object here so clearly 
 set forth. 
 
 H. The Plan 
 
 This purpose (20:31) is built up and realized by 
 means of a definite plan. Ever>'thing in the Gospel 
 subserves the purpose, and careful study shows that 
 
THE PURPOSE AND PLAN 107 
 
 nothing is superfluous. What is this plan? Can we 
 discover it? It is the presentation of Jesus Christ in 
 those aspects of his revelation which drew forth faith 
 in him. This is not done by argument or by philosophy 
 or even by theology ; it is set forth as the manifestation 
 of a Life. Thus we have a definite, though compre- 
 hensive picture of Christ himself as a personal, prac- 
 tical Gospel for man. While the materials used are 
 all historical, such a selection of facts is made as to 
 adapt them strictly to show the way in which Jesus 
 revealed himself to men and" also the way in which he 
 was received by them. 
 
 Yet side by side with this manifestation of Christ 
 to faith, there is the obvious and sorrowful fact that 
 not all did receive him, and so the Gospel reveals a 
 growing unbelief, which culminates in Christ's rejec- 
 tion and crucifixion. This unbelief is shown to be due 
 to the deep-seated sinfulness of man and his consequent 
 alienation from God. 
 
 These two aspects of Faith and Unbelief are strik- 
 ingly shown by the recurrence of one phrase, "His 
 own," in two places (1:11; 13 : 1). We are told first 
 of those who were "His own" people who did not, 
 because they would not receive him ( 1 : 11). Then 
 we are shown the other class, "His own" who did 
 receive him (13 : 1). 
 
 Thus three elements may be said to run through 
 the Gospel: Revelation, Reception, Rejection. They 
 are found in the prologue, and in one way or another 
 they are the substance of every chapter from first to 
 last. 
 
 HL The Plan Outlined 
 
 With the purpose of the Gospel (20:31) clearly in 
 mind and the plan realized, it is now necessary to con- 
 sider the way in which the plan is developed and the 
 purpose at every point shown. The chief main division 
 
 8 
 
108 THE APOSTLE JOHN 
 
 has already been given, consisting of two parts: First, 
 1 to 12, "His own"; second, 13 to 21, "His own." 
 Then we find that the Gospel is further divided into 
 seven great sections. 
 
 1. The Prologue (1: 1-18). 
 
 (1) The Revelation (1:1-4). 
 
 (2) The Rejection (1:5-11). 
 
 (3) The Reception (1:12-18). 
 
 2. The Revelation of the Messiah (1: 19 to 6:71). 
 The beginnings of faith and unbelief. At each stage 
 a selection of scenes is given in which Jesus manifested 
 himself, and in the discussions on which the true mean- 
 ing and twofold consequence of his revelation were 
 brought out, sometimes resulting in faith and at others 
 in unbelief. 
 
 (1) Faith begins in the disciples (l:19to2:12). 
 This is due to the threefold testimony of John the 
 Baptist, the first disciples, and the first miracle. 
 
 (2) The first public manifestation (2: 13 to 4: 54). 
 This includes Judaea, Samaria and Galilee, the three 
 main sections of the land. 
 
 (3) The crisis of the manifestation (5:1 to 6: 71). 
 This is seen first in Jerusalem (5) and then in Galilee 
 (6). 
 
 Every part illustrates the growth of faith and un- 
 belief, and the seven points of 20: 31 are all illustrated 
 and developed in this section. 
 
 N. B. — Some writers prefer to end this section with 
 Chapter 4, but as Chapters 7 to 12 form a unity of 
 place, time, and circumstances, it is better to regard 
 the latter section as the beginning of the end, rather 
 than the end of the beginning. 
 
 3. The Great Conflict (7 to 12). The development 
 of unbelief into active hostility and the growth of faith 
 in the true followers. 
 
THE PURPOSE AND PLAN 10^ 
 
 (1) The commencement of the conflict (7, 8). This 
 is seen in three stages: before, during, and after the 
 feast. 
 
 (2) The course of the conflict (9, 10). This in- 
 cludes the Sign and its consequence (9), the Shepherd 
 and his claim, and the Son and his consciousness (10). 
 
 (3) The culmination of the conflict (11, 12). This 
 is shown in the great miracle (11) with the differing 
 results (11:47 to 12:19), followed by the closing 
 scenes (12:20-36). 
 
 Then comes a concluding comment on the public 
 ministry ( 12 : 37-50) , giving first the evangelist's and 
 then the Master's judgment. There was no need of 
 further testimony, for Christ's public work was over. 
 So this epilogue is given, showing that Isaiak's explana- 
 tion was true and that the manifestations of Christ 
 were quite sufficient. The outcome was seen in the 
 two sides of light and darkness. 
 
 4. The Development of Faith (13 to 17). We are 
 now to give special attention to our Lord's manifesta- 
 tion to his disciples with reference to their faith. 
 
 (1) The education of faith (13). 
 
 (2) The instruction of faith (14 to 16). 
 
 (3) The encouragement of faith (17). 
 
 5. The Culmhiation of Unbelief (18, 19). The Be- 
 trayal, Trial, and Crucifixion. 
 
 6. The Culmination of Faith (20). The Resurrec- 
 tion. 
 
 7. The Epilogue (21). 
 (Personal Conclusion, vs. 24, 25.) 
 
 The prologue and epilogue should be compared and 
 contrasted, the former dealing with Christ before his 
 Incarnation and the latter with him after his Resurrec- 
 tion; the former treating of his First Coming and the 
 latter of his Second. 
 
110 THE APOSTLE JOHN 
 
 Thus on the foundation of the manifestation of 
 Jesus Christ are buih the two great facts and factors 
 of faith and unbelief. In some respects the prologue 
 contains the whole Gospel: 
 
 (1) 1:1-4 correspond to 1 : 19 to 6: 71. 
 
 (2) 1:5-11 correspond to 7 to 12. 
 
 (3) 1 : 12-18 correspond to 13 to 21. 
 
 As we review the Gospel, we can see how the record 
 is gradually and significantly concentrated. In the 
 first twelve chapters (the first part), dealing with the 
 public ministry of Christ, his work is connected with 
 all three provinces of Palestine and covers practically 
 three years. In the last nine chapters (the second 
 part), our Lord's ministry is confined to one city and 
 covers only a few days. Then, too, we observe how 
 the three outstanding lines of thought are shown by 
 characteristic words and expressions from beginning 
 to end (1) Christ's revelation is noticeable all through 
 and is indicated by such words as "glory," "mani- 
 fested," "sign," "works," "light," "word." An im- 
 portant part of this revelation is the relation of the 
 Father to the Son and the Son to the Father. The 
 phrase, "He that sent me," occurs over forty times, 
 and our Lord often repeats the significant assertion, 
 "I am," with its obvious claim and meaning. (2) 
 Then we also observe the twofold result of this revela- 
 tion, sometimes in unbelief and at other times in faith. 
 There are three statements in which it is seen that the 
 manifestation of Christ makes a very distinct separa- 
 tion between those who accept and those who reject 
 him. The word "division" indicates this (7:43; 9: 16; 
 10: 19). On the one side is the solemn result of un- 
 belief and rejection as indicated by such words and 
 phrases as "world." "blind," and "ye will not come to 
 Me." This process of unbelief is seen almost every- 
 where in the public ministry recorded in the first part. 
 
THE PURPOSE AND PLAN 111 
 
 Then the element of reception is equally clear and is 
 indicated by such words and phrases as "sheep," "his 
 own," and by the attitude of faith that marks the true 
 disciple. While unbelief is a wilful rejection of truth, 
 faith is based on and is a response to what is declared 
 as true. One of the most striking words in the Gospel 
 is "witness," which occurs almost fifty times, and the 
 direct response to this is seen in the word "telieve" 
 which, as we have seen, occurs nearly one hundred 
 times. All through the Gospel the testimony of various 
 witnesses is given, and the outcome is either belief or 
 unbelief, according to whether the testimony is received 
 or rejected. (3) The issues of this faith and unbelief 
 are also clearly seen in the Gospel in "eternal life" on 
 the one hand and "judgment" on the other. It is in- 
 teresting and perhaps significant that the idea of death 
 is practically non-existent, but, instead, we find em- 
 phasis on the solemn thought of judgment as an act or 
 attitude that commences here and culminates in the 
 life to come. 
 
 The more thoroughly the details are studied, the 
 clearer it will be seen that every part in some way sub- 
 serves the purpose and is part of the plan of the Gospel. 
 
 IV. A Special Feature 
 
 It has frequently been pointed out that there is one 
 element in the plan which runs through every part of 
 the Gospel. This is the personal factor, which is often 
 clear, sometimes only hinted at, but is always real. It 
 is as though the selection of material was due to the 
 personal experience of the Apostle himself, and the 
 Gospel, as it stands, is a progressive record based on 
 his own life. It is, as some one has well said, the story 
 of "how I came to believe and how you also may be- 
 lieve.'* If this be true, John's Gospel is intended to 
 elicit experiment in others and thus lead in turn to 
 
112 THE APOSTLE JOHN 
 
 further experience. This personal element is certainly 
 seen in the minute details of Chapter 1 and the personal 
 touches of such passages as 13:23-26; 18:25-27; 
 19 : 25-27, 31-37 ; 20 : 5, 8 ; 21 : 7, 22. 
 
 It has also been noted that only three times in the 
 Gospel have we any direct hint or suggestion of the 
 writer himself, but when the three passages are put 
 together, they seem to indicate three stages of his pro- 
 gressive experience: 1:38, the desire of the young 
 believer, "Where dwellest thou?" 13:25, the inquiry 
 of the growing believer, "Lord, who is it?" 21: 7, the 
 insight of the mature believer, "It is the Lord." This 
 seems to correspond with John's own division of Chris- 
 tians into children, young men, and fathers (1 John 
 2:12-14). 
 
 And so, when we review the Gospel and pay special 
 attention to its purpose, plan, and progress, we see how 
 every part helps to carry out the writer's intention 
 of recording the Divine manifestations of Jesus Christ 
 and the twofold result in some being hostile and others 
 loyal to him. His claim to reveal the Father and his 
 call to men, "Follow me," lead either to rejection, 
 which culminated in the crucifixion, or to reception, 
 which culminated in the adoring cry, "My Lord and 
 My God" (20:28). 
 
 In proof of what has now been said, it is inter- 
 esting to read that Dr. H. Clay Trumbull on one 
 occasion, being met by an exceptionally intelligent 
 student who had imbibed Agnostic views, advised him 
 to study the Gospel according to John for the purpose 
 of examining with all possible fairness the strongest 
 presentation of Christian truth. The man read it 
 through from Ix^inning to end, taking it simply as a 
 book without examination of outside evidence of its 
 genuineness. When he read it through, he said : "The 
 One of whom this book tells us is either the Saviour 
 
THE PURPOSE AND PLAN 113 
 
 of the world or he ought to be," and it is interesting 
 to know that, because of what the Gospel told* the 
 Agnostic of Jesus Christ, he was ready to heed the 
 call of our Lord so frequently uttered throughout the 
 Gospel. It is not surprising to* know that this testi- 
 mony has been -endorsed by other leading Christian 
 workers who are convinced that any man who is deter- 
 mined to know and do the truth cannot study this 
 Gospel without becoming a Christian. 
 
 It is a familiar story, but one well worth repeating, 
 how the venerable Bede had for his last labors the 
 translation of this Gospel of John. We are told that he 
 wrote while age crept upon him, and as he drew near 
 the end of his work, his strength failed him. His 
 disciples urged him on and cried, "Master, Master, 
 there is but one chapter more.'' He wrote on until his 
 strength was gone, and his disciples said, "There is 
 but one verse more." Summoning his failing strength, 
 he translated the remaining verse and said, "It is 
 finished." They answered, "It is finished," and then 
 as he lay where he could fix his eyes on the place where 
 he used to pray he passed away to be with that Saviour 
 whom he loved, served, and glorified. 
 
 It is no. wonder that in all ages this has been re- 
 garded as the most remarkable of our four Gospels. 
 Testimony after testimony to this could be quoted 
 from leading minds through the centuries. Luther's 
 words are often quoted: "This is the unique, tender, 
 genuine, chief Gospel. . . . Should a tyrant succeed 
 in destroying the Holy Scriptures and only a single 
 copy of the Epistle to the Romans and the Gospel ac- 
 cording to John escape him, Christianity would be 
 saved." And coming down to our own time, the late 
 Bishop Ellicott well said: "If the heart studies the 
 Christ as protrayed in this writing it will need no other 
 proof of his Divinity." 
 
II 
 
 THE DIVINE REVELATION 
 
 We have taken a general view of the Gospel as a 
 whole, and in proceeding to look at it in detail, it is 
 important to keep in mind the Purpose (20: 31). Then 
 we should recall how the Purpose is fulfilled by the 
 Plan already given. The great division of the Gospel 
 into its two parts (1-12; 13-21) is the best general 
 division, and this will follow the sevenfold outline 
 before mentioned. Our present study will be con- 
 cerned with a portion of the first main division, or 
 sections one and two of the sevenfold outline. 
 
 I. The Prologue (1:1-18) 
 
 The Person whom the Gospel is to unfold is first 
 declared and it is interesting to notice that theory is 
 given first and then the record follows to prove it. 
 
 1. The Word revealed (1: 1-4). The Apostle first 
 describes the Word in his being (vs. 1, 2), and then in 
 his working (vs. 3, 4). The term used by John, Logos, 
 was doubtless familiar during the Apostle's life, and 
 as Paul did not hesitate to use the philosophical and 
 religious language of his day without adopting current 
 ideas, so the Apostle John does the same, though giv- 
 ing the terminology a specific Christian meaning. "]ohn 
 is not so much concerned with the abstract philosophical 
 conceptions, though he does outline a real philosophy 
 of religion in these verses as he deals with the revela- 
 tion of the nature of God in Christ the Logos and 
 Son." The three statements concerning Christ in verse 
 1 are most embracing: (1) His eternal subsistence; 
 (2) his eternal relation to God; (3) his eternal oneness 
 with God. Nothing could well be plainer or more 
 
 114 
 
THE DIVINE REVELATION 115 
 
 impressive than this foundation. This Divine. Word 
 is also the Creator, all things having been called into 
 existence by his almighty power. And not only so, 
 but since he was life, the life was the light of men. 
 
 2. The Word rejected- (vs. 5-11). Very soon the 
 gloom of conflict is seen, but at the outset comes the 
 assurance that the darkness cannot overtake and over- 
 come the light. Then after this wondrous Being is 
 conceived in terms of Divine personality, creative 
 agency, spiritual life, and moral light, suddenly a 
 Divinely-appointed man is seen to appear (v. 6), 
 selected for the purpose of bearing witness to the 
 Divine light, in order that man through faith might 
 receive the life and enjoy its light. But notwithstand- 
 ing the Divine profession of both Christ and his Fore- 
 runner, men did not know the Lord, and when he came 
 did not, because they would not, receive him. Thus 
 at the very outset attention is called to the solemn fact 
 of refusal and rejection which we know runs through 
 this Gospel to the very end. 
 
 3. The Word received (vs. 12-18). There were 
 some, however, who did not refuse, for when he de- 
 clared himself they received him and thereby obtained 
 "authority" to become what they had not been before, 
 "children of God," whose spiritual life was due to 
 nothing human, but solely to the Divine will. Then 
 the Word of verse 1 is identified with the human 
 Christ (v. 14), and it is interesting to notice the 
 parallels between the three statements of the former 
 and the three of the latter verses: (1) (v. 1). In the 
 beginning was the Word: (v. 14) and the Word be- 
 came flesh. (2) And the Word was with God: and 
 dwelt among us. (3) And the Word was God: full 
 of grace and truth. Already some of the characteristic 
 words of the Gospel have been used, such as "life," 
 "light," "darkness,' 
 
116 THE APOSTLE JOHN 
 
 "faith/' In verse 17 we have for the only time in the 
 record of the history the "great historical Name," Jesus 
 Christ, and. it has been suggested that grace is asso- 
 ciated with him who is "Jesus," and truth with him who 
 is "Christ." We must also consider the four chief titles 
 of our Lord here found: The Word; the Light; the 
 Life; the Son. The meaning of each is important, and 
 their order of usage is significant and suggestive. 
 
 n. The Revelation of the Son of God 
 (1:19 to 6: 71) 
 
 It is essential to note with all possible care and at 
 every stage, the selection of scenes m which Jesus Christ 
 manifested himself and the discussions during which 
 the true meaning and solemn issues of his revelation 
 were brought out. 
 
 1. Faith begins in the disciples (1:19 to 2:12). 
 John had spoken of the Baptist as the "witness," and 
 now he proceeds to say what the witness is. 
 
 (1) The testimony of the first preacher (1 : 19-37). 
 When the committee from Jerusalem visited the Bap- 
 tist they learned with clearness the true meaning and 
 relationship of him with the One whose way he pre- 
 pared. It is fitting that his testimony should com- 
 mence the work, because his knowledge fits him for the 
 special service. He first speaks of himself as not the 
 Messiah, but only the one sent* to prepare his- way, 
 and say that One infinitely greater than himself is 
 among them. The deputation must have been puzzled 
 at these remarkable statements; and then on the next 
 day the Baptist identifies Jesus Christ as the Messiah 
 by declaring him to be "the Lamb of God that taketh 
 away the sin of the world." Thus early is the thought 
 of sacrifice for sin brought forward. But Christ is 
 more than this, for he is the One who baptizes with 
 the Holy Spirit. These two offices, indicating Redemp- 
 
THE DIVINE REVELATION 117 
 
 tion and Holiness, are inseparable, and they are based 
 upon the fact that Christ is none other than "the Son of 
 God" (v. 34). 
 
 (2) The testimony of the first disciples (1:38-51). 
 This section is of particular interest on two main 
 grounds. First,- it shows the remarkable variety in our 
 Lord's disciples, for the six men here mentioned or 
 implied are seen in the sequel to be men of remarkably 
 different temperaments and capacities. Then, too, the 
 section is particularly interesting because of the varied 
 methods by means of which these men came to Christ. 
 Two of them came as the outcome of the Baptist's 
 testimony. The next two came as the result of the 
 personal influence of their brothers. The next came 
 as the outcome of Christ's direct appeal. And the last 
 came through the personal invitation of his friend who 
 urged the necessity of experience as the one way of 
 getting rid of prejudice. 
 
 (3) The testimony of the first miracle (2:1-11). 
 In the Prologue the Apostle depicts the eternal Son 
 of God becoming man in order to reveal the Father. 
 Then follows the witness of the Baptist to the majesty, 
 grace and holiness of the Son of God. Next comes, 
 as we have just seen, the entrance into fellowship with 
 Christ of the first band of believers, based on the con- 
 viction that he is their Messiah. Now follows the first 
 manifestation of power on the part of Christ, showing 
 that he is prepared to act like God and thereby reveal 
 his Deity. The Apostle's designation of what we call 
 miracles is "sign," indicating that what our Lord did 
 was not merely a marvel but symbolical of something 
 higher. This first miracle or "sign" was thus a mani- 
 festation of Christ's glory. He asked both from his 
 mother and from the servants trust and obedience, and 
 as a result he put forth power on behalf of the as- 
 sembled company. The outcome was that his disciples 
 
118 - THE APOSTLE JOHN 
 
 believed. They were deeply impressed by what they 
 had seen, by his evident supremacy over nature as he 
 had already shown it over man. Authority, eliciting- 
 trust and obedience, will always result in joy, and the 
 outcome will be the manifestation of glory. 
 
 2. The first public manifestation (2:13 to 4:54). 
 The season of private and personal preparation is over, 
 and it is necessary for Christ to present himself to 
 the Jewish nation. We may think of Israel at this 
 time as socially barren, ecclesiastically formal, and 
 morally weak, and it was, therefore, as necessary as it 
 was important for Christ to offer himself to his people. 
 
 (1) In Judea (2:13 to 4:3). In Jerusalem our 
 Lord claimed authority (2: 13-22). He had already 
 exercised it over human nature and over physical 
 nature, and now he is brought face to face with the 
 religious life of the people, and again asserts the right 
 and power to deal with the most sacred realities o-f 
 the national life. This, naturally, raises difficulties and 
 even opposition, and again we see the two streams, or 
 Rejection and Reception, which invariably marked his 
 approach to the people. But even of those who be- 
 lieved, it could only be said that they were shallow 
 even if sincere, and for tliis reason Christ did not en- 
 trust himself unto them (2: 23-25). Thus the chapter 
 shows the threefold authority of Christ over nature, 
 religion, and the human intellect. But there was one 
 man of those who were impressed by the miracle who, 
 though like them, shallow and sincere, was evidently 
 capable of receiving deeper things. And so we are told 
 first of the "earthly thing," regeneration (3 : 1-10), and 
 then of redemption, "the heavenly thing" (3: 12-21). 
 In the country of Judea John the Baptist's second and 
 closing testimony to Christ was given. He repeated 
 and completed his witness, speaking of himself as the 
 friend of the Bridegroom, and rejoicing to know that 
 
THE DIVINE REVELATION 119 
 
 while he himself would continually be decreasing, the 
 Bridegroom, coming from above, would be constantly 
 increasing because of what God was to him in the 
 fulness of life and power (3:22-36). 
 
 (2) In Samaria (4:4-42). After the south in 
 Jerusalem and -Judea, the next public revelation of 
 Christ was given in the center of the land, Samaria. 
 It may only have been a geographical necessity for 
 him to go through Samaria (4:4), but it is more prob- 
 able that a moral and spiritual obligation is to be un- 
 derstood. The episode of the woman is another re- 
 markable contrast with that of Nicodemus, showing 
 the truth of the words : *'There is no difference, ior 
 all have sinned" (Rom. 3 : 22) ; "there is no difference, 
 for the same Lord is rich unto all who call upon him" 
 (Rom. 10: 12). Our Lord's interview and conversa- 
 tion with the woman show how carefully he planned 
 his approach to her, first winning her heart with his 
 request for water, then impressing her mind with his 
 teaching concerning himself as the living water, then 
 probing her conscience by a reference to her past life, 
 and at last revealing himself to her soul by the clear, 
 full declaration of his Messiahship, which he would 
 not tell the Jews. 
 
 (3) In Galilee (4:43-54). Then followed the inter- 
 esting episode of the nobleman's faith which appropri- 
 ately follows the faith of the Samaritan in Christ 
 (4:42). "It is this fact of Christ in the realm of 
 faith which is the golden thread upon which the inci- 
 dents described in the Gospel are strung. It is illus- 
 trated in every chapter and it brings them all into a 
 wonderful unity." The nobleman's trust is seen to 
 develop along three clear stages. At first he only 
 believes because of miracles. Then he rises higher and 
 believes on the bare word of Christ. Then, highest of 
 all, he and his house believe as he has the consciousness 
 
120 THE APOSTLE JOHN 
 
 that his son was alive. Thus Christ at once elicited 
 and trained his faith. 
 
 3. The crisis of manifestation (5:1 to 6:71). At 
 this point the heahng of the impotent man raised the 
 entire question between Christ and the Jews, and it is 
 particularly interesting to note with a thoughtful 
 author, Dr. H. W. Clark, in his "The Christ from 
 Without and Within," that at this point the Gospel 
 enters upon an entirely new method. Up till now 
 Christ has been considered from the spectators' stand- 
 point, as though contemplating him from outside and 
 coming to the conclusion that he must be divine. But 
 at this stage the line of treatment changes, and from 
 the beginning of Chapter 5 to the end of Chapter 10 
 John dwells "not in the consciousness of the spectators 
 of Christ, but within the consciousness of Christ him- 
 self. He has been speaking about Christ before: now 
 Christ speaks for himself." This is a very important 
 point in the development of the thought of the Gospel, 
 for instead of calling attention to what men saw and 
 heard, these chapters reveal the inner mind and feeling 
 of Christ, and instead of the impression of greatness 
 made by his work, we are called upon to consider the 
 greatness of his Person as revealed in his conscious- 
 ness (Clark, p. 118). The miracle served to bring to a 
 head the opposition, and it is noteworthy that the con- 
 troversy about the Sabbath was only the occasion of 
 the infinitely greater controversy due to the claim of 
 Christ implied in this alleged breach of the Sabbath 
 (5:18). The entire relation of the Father to Christ 
 was thus raised, and in his controversy with the Jews 
 our Lord claimed perfect oneness with the Father, per- 
 fect love between him and the Father, and perfect sub- 
 mission of his will to God. There was not only the 
 claim to this personal relation to the Father (5 : 19-23), 
 but arising out of it came the claim to a personal rela- 
 
THE DIVINE REVELATION l2i 
 
 tion to man (5:23-29), and last of all a claim con- 
 nected with his own personal character ( 5 : 30-47 ) . 
 The whole chapter is concerned with the great subject 
 of life. The thought of "witness" also becomes particu- 
 larly clear and definite in this section (5:31-40). We 
 find included the. witness of John, of the miraculous 
 works, of the Father, and of the Scriptures, all being 
 united in their definite and unmistakable testimony to 
 Christ as the Son of God. 
 
 This opposition in Jerusalem (Chap. 5) is soon fol- 
 lowed by similar experience in Galilee (Chap. 6), 
 where again a miracle becomes the occasion of dis- 
 courses which accentuate the great hostility. The 
 leaders of the nation at the capital had evidently been 
 endeavoring to influence the people of the north in 
 Galilee, and the feeding of the five thousand, the only 
 miracle recorded in all four Gospels, is thereby seen 
 to be a turning-point in the ministry. Once again the 
 thought is of life, but there is a progress and develop- 
 ment of the idea for, as in Chapter 5 Christ is the 
 source of life, so here he is the sustenance. The dis- 
 course, or more correctly discourses, at Capernaum 
 (6:25-71) are best understood in connection with the 
 dialogues with, the Jews, and when the subject is con- 
 sidered in this way the gradual growth of the opposi- 
 tion is seen. (1) The first stage was that of discussion 
 (6 : 25-40) , which ended with the claim by Christ to 
 be the Heavenly bread. (2) This led at once to dis- 
 satisfaction (6: 41-51), for the Jews murmured at this 
 claim in view of what they believed they knew of his 
 earthly origin and circumstances. But Christ in reply 
 did not mitigate but intensified his claim by saying that 
 the bread was his flesh. (3) The outcome of this was 
 dissension (6:52-59), for the Jews now strove with 
 one another, being horrified at the very thought of 
 "flesh to eat." Again Christ maintained and more than 
 
122 THE APOSTLE JOHN 
 
 maintained his position by elaborating the thoughts, and 
 telHng them once again of himself, his life and work, 
 and the assurance of the eternal consequences to those 
 who were united to him. (4) This was too' much for 
 many of his nominal disciples and the outcome was 
 defection (6:60-66), for they could not possibly con- 
 tinue with One who had been saying such difficult, 
 mysterious and impossible things. (5) It was then 
 that our Lord turned to the twelve and sought the 
 proof of their devotion (6:67-71), and was assured 
 by Peter, speaking for them all, that notwithstanding 
 everything, they were convinced that he had the words 
 of eternal life, as the Holy One of God. 
 
 In the light of this developing conversation it is not 
 difficult to understand the true meaning of the chapter. 
 It is sometimes wondered why there is no institution 
 of the Lord's Supper in this Gospel, and the true 
 answer is pretty certainly that the purpose of the 
 Evangelist "was to interpret a Person rather than to 
 record that Person's deeds" (Holdsworth, "The Life 
 Indeed," p. 80). As Westcott and other great com- 
 mentators have pointed out, this chapter does not refer 
 to the Lord's Supper, but to the Cross, or rather per- 
 haps, as the Bishop of Durham in his booklet has so 
 well said, both this chapter and the Lord's Supper 
 refer in different ways to the Atoning Sacrifice of 
 Christ. 
 
 At this point we must stop for a while, and it is 
 essential to master the details of the various incidents, 
 watching at each point the growth of faith and' un- 
 belief. From the very beginning, section by section, 
 different men and women are taken as types of faith, 
 while side by side there is the ever-deepening dissatis- 
 faction and hostility of "the Jews." The seven points 
 stated in the purpose (20:31) are also all illustrated 
 and developed in the sections now before us. 
 
Ill 
 
 THE GREAT CONFLICT (Chaps. 7-12) 
 
 As we proceed we cannot help noticing the remark- 
 able development in our Lord's relations with those 
 around him. We have already considered something 
 of his revelation of himself and the commencement of 
 faith and unbelief which was the twofold result. Now 
 we shall observe the development of the opposition 
 which deepened into conflict and culminated in his 
 seizure and death. 
 
 L The Commencement of the Conflict 
 (Chaps. 7, 8) 
 
 These two chapters are concerned with events as- 
 sociated with the Feast of Tabernacles. It is signifi- 
 cant and appropriate that Christ's conflict with the 
 Jews should be at the capital, Jerusalem, and at one 
 of the Feasts when so many people were present. A 
 careful study of the section reveals the following main 
 points. 
 
 1. Before the Feast (7: 1-13). We observe here 
 the relation of our Lord to his brethren. They v^^nted 
 him to give public proofs of his claims, but that was 
 not his way, and he reserves to himself perfect liberty. 
 
 2. During the Feast (7: 14-39). Here we see the 
 relation of our Lord to the Jews, and almost every 
 verse reveals different attitudes of the people and their 
 leaders to him (7:7, 15, 20, 25, 30, 32, 35, 40, 41). 
 Meanwhile, he claimed to be the Water of Life 
 (7: 37-39), as he had alreadv claimed to be the Bread 
 of Life (6:48). 
 
 3. After the Feast (7:40 to 8:59). It is pro- 
 foundly interesting to notice the effect of the company 
 
 9 m 
 
124 THE APOSTLE JOHN 
 
 of officers who were sent by the leaders to apprehend 
 Christ. They came under the wonderful spell of his 
 truly fascinating personality and teaching, and returned 
 without him (7:32, 45, 46). We also see the ap- 
 parently nervous fear of Nicodemus, who desired to be 
 faithful and yet had not sufficient courage to carry the 
 matter through to the end (7:50-52). At this time 
 there was a new claim made by Christ, to be the Light 
 of the world' (8: 12). It is more than probable" that 
 the symbol was suggested by the lamps which formed 
 a special feature of the Feast of Tabernacles. As the 
 Light of man's life we can see how he convicted of 
 sin (8:1-11), guided human existence (8:12), and 
 reproved unreality (8: 13-59). 
 
 H. The Course of the Conflict (Chaps. 9, 10) 
 
 It is probable that this section is to be associated 
 with the Feast of Dedication (10:22) which fell in 
 the month of December, about two or three months 
 after the Feast of Tabernacles. But in any case there 
 is a close connection and a real unity throughout. 
 
 1. The Sign and its consequences (Chap. 9). This 
 is an illustration of our Lord as the Light of the world 
 (8: 12 and 9:5). He was a light for the blind eyes 
 of the body, and also for spiritual blindness (9: 35-39). 
 To the man and to Christ himself the consequences of 
 this action were profound and far-reaching. 
 
 2. The Shepherd and his claim (10: 1-21). There is 
 a close connection between this and ther preceding chapi- 
 ter, and in 10 : 21 there is a distinct reference to the 
 healing of the blind man. The allegory is really a con- 
 tinuation of the discourse which our Lord began (in 
 9 : 39-41 ) . It wus necessary to rebuke the Pharisees 
 for their treatment of the man, and at the same time 
 to encourage the man in his new-born faith. The 
 Pharisees claimed by their excommunication of th^ 
 
THE GREAT CONFLICT 125 
 
 man to hold the keys of the kingdom, but in that action 
 they had clearly forfeited the right to be regarded as 
 true spiritual leaders because their sentence on the man 
 did not express the judgment of God. And then in 
 this section our Lord contrasts them as false guides 
 with himself as the true Guide. Here we see the last 
 symbol used by Christ to describe himself, and there 
 are three figures, or perhaps three scenes, showing him 
 as the Leader (vs. 1-6), the Door (vs. 7-10), and the 
 Shepherd (vs. 11-18). The thought of the Shepherd 
 runs through the whole, and is expressive at once of 
 his superior power and his considerate love. 
 
 3. The Son and his consciousness (10: 22-42). Mat- 
 ters were rapidly approaching a climax, and it is inter- 
 esting to observe the way in which our Lord's words, 
 action and attitude led to division concerning him 
 (10:19). They demand a proof that he was indeed 
 the Messiah, and when he replied, telling them plainly 
 that they were not of his sheep, they proceeded to 
 stone him. To this Christ made the rejoinder, asking 
 which of the good works was the one for which they 
 were stoning him, and with another claim to be uniquely 
 related to Grod he went away, escaping out of their 
 hands. 
 
 HL The Culmination of the Conflict 
 (Chaps. 11, 12) 
 
 At this point it must be again noticed that a break 
 is made in the narrative and the writer resumes the 
 method of writing which marked the first four chapters. 
 As we have already seen, from Chapter 5 to Chapter 
 10 inclusive the record is given from the standpoint of 
 Christ himself, while before the fifth chapter and after 
 the tenth the story is told in the third person; about 
 Christ, instead of Christ speaking for himself. "Now 
 John begins to speak about Christ once more," and we 
 
126 THE APOSTLE JOHN 
 
 shall see "what a human estimate would term the sad 
 ending of his life" (H. W. Clark, "The Christ From 
 Without and Within," pp. 183, 184). Once more we 
 see clear marks of unity in this section, and also the 
 signs of the development of hostility culminating in 
 the determination to put Christ to death. 
 
 1. The great miracle (11 : 1-46). Here we have the 
 last of the "signs" recorded in connection with our 
 Lord's public ministry, and, as with the first one 
 (2:11), so with this, it was worked for the glory of 
 God (11:4, 40). As it has been helpfully pointed 
 out, the miracle shows Christ as the Master of death, 
 even though he was himself about to die. 
 
 2. The differing results (11:47 to 12:19). The 
 restoration of Lazarus was the immediate occasion for 
 the decisive judgment of the Jewish leaders against 
 Christ (11:53), and it is noteworthy that in this sec- 
 tion we have in turn (1) the attitude of the leaders, 
 (2) the attitude of the disciples, and (3) the attitude 
 of the people. 
 
 3. The closing scene (12:20-36). With the visit of 
 the Greeks, followed by the last expression of hostility 
 on the part of the people, our Lord's public ministry 
 closed, and as his time had not yet come, he left them 
 with a warning ( 12 : 36) . 
 
 Then the record of the public ministry is closed with 
 a twofold epilogue. Nothing more was needed, for 
 our Lord was already firmly fixed in the hearts of his 
 disciples (12: 1-9) ; was a subject of great interest on 
 the part of popular opinion (12: 12-19), and was also 
 the object of attention from a far wider circle repre- 
 sented by the Greeks (12:20-28). This epilogue is 
 deserving of ver}^ close attention as a summary of the 
 whole of the public ministry. 
 
 (1) The Judgment of the Evangelist (12:37-43). 
 In solemn words it is pointed out that Isaiah's explana- 
 
THE GREAT CONFLICT 127 
 
 tion was true, that the manifestations had been suffi- 
 cient, and that the people would not accept Christ be- 
 cause they were afraid of the leaders, because they 
 thought more of human commendation than Divine 
 praise. 
 
 (2) The Judgment of the Master (12:44-50). In 
 these words we have Christ's own conclusion with 
 reference to his ministry among the Jews. There were 
 two sides, light and darkness, and if only he had been 
 accepted as the light there would have been salvation 
 not judgment. As it was, darkness necessitated the 
 solemn result of judgment on sin. This contrast be- 
 tween light and darkness is particularly interesting as 
 seen in the continuance of the teaching in First John. 
 
 Again we must observe how all through this section 
 the purpose of 20: 31 is developed in detail. Although 
 chief attention is naturally given to unbelief and oppo- 
 sition, the work of faith was going on and disciples 
 were being impressed and influenced towards that cul- 
 mination of faith which we shall see later on (10: 42). 
 
 IV. Summary of the Public Ministry 
 
 We must pause here to review the entire section 
 from 1 : 19 to 12: 50 with special reference to some of 
 the outstanding features. 
 
 1. The phases of the glory of Christ. (1) Consider 
 his various titles as seen from the very beginning and 
 in almost every chapter, but especially in chapter 1. 
 (2) Consider his five presentations of himself to the 
 Jews as seen in this section : 2 : 12 to 4 : 54 ; 5 : 1 to 
 6: 71; 7:1 to 10:21; 10: 22 to 12: 11 ; 12:12-50. (3) 
 Consider his consciousness and claims, especially as 
 seen in chapters 5 to 12. The Divine title "I am'* will 
 naturally be observed in various forms, but particularly 
 in 8 : 58. Three great revelations of himself call for 
 special notice (5: 17, 18; 8: 58; 10: 30). 
 
12B THE APOSTLE JOHN 
 
 2. The phases of the life of faith. (1) Consider 
 Christ's presentation of himself as the object of faith. 
 In almost every chapter he is seen in relation to human 
 life and needs. From the very beginning in Chapter 1 
 he offers himself for trust, and in every place he is seen 
 in one form or another as the Saviour, Lord, and Friend 
 of man. From his earliest manifestations to the dis- 
 ciples (chap. 1) and his public appearance in Jerusalem 
 (chaps. 2, 3), Samaria (chap. 4) and Galilee (chap. 4), 
 he is seen as the Source of life (chap. 5), the Suste- 
 nance of life (chap. 6), the Satisfaction of life (chap. 
 7), the Guide of life (chap. 8), the Lord of life (chaps. 
 9 to 11). It has also been suggested that in chapters 1 
 to 6 he is revealed as Life; in chapters 7 to 9 as Light, 
 and in chapters 9 to 11 as Love. (2) Consider the 
 attitude of faith in those who responded, and how it 
 was elicited. In every chapter there are illustrations 
 of this wonderful truth. Whether it was on the part 
 of disciples or Nicodemus or the woman or the noble- 
 man or those of the Jews who were ready to accept 
 him, trust is the one element in which life finds its 
 perfect realization. To quote again some words of a 
 recent writer: "It is this effect of Christ in the realm 
 of faith which is the golden thread upon which the 
 incidents described in the Gospel are strung. It is illus- 
 trated in every chapter, and it brings them all into a 
 wonderful unitv" (Holdsworth, "The Life Indeed," 
 p. 57). 
 
 It is also interesting to notice that our Lord is recog- 
 nized in this Gospel first by pious Israelites (chap. 1), 
 then by Samaritans, a mixed people (4: 39), and then 
 by Gentiles from afar (12: 20), the three together rep- 
 resenting the whole world. And thus while in Nico- 
 demus, the woman of Samaria and the Roman noble- 
 man we may think of the way in which God*s grace to 
 the world is illustrated, we aJso see in them the proof 
 
THE GREAT CONFLICT 129 
 
 of the world's response of true homage to the Lord 
 Jesus Christ. 
 
 3. The phases of the working of unbelief. (1) Con- 
 sider the character of the hostihty. As we notice this 
 ever-deepening from point to point we see something 
 of its persistence and bitterness. If it were not so 
 true to human nature we should be inclined to wonder 
 whether man could maintain and increase such an atti- 
 tude of enmity to a Being like Christ. (2) Consider 
 the grounds of the rejection of Christ. \Miy were they 
 so hostile? The answer is that they fully recognized 
 the claim that he made, and as they were not prepared 
 to acknowledge it, there was nothing else to be done 
 but to refuse it and reject him. This shows that the 
 hostility went far deeper than any mere act of doing 
 beneficent works on the Sabbath day. It was due to 
 the stupendous claim involved in these "signs," the 
 claim to be nothing less tlian Divine. 
 
 And so we notice the record of division in the record 
 of Christ (7:43; 10: 19). Thus it is always, for men 
 cannot be neutral; they have to take sides either for 
 him or against him. 
 
IV 
 
 THE REVELATION OF THE MASTER 
 (Chaps. 13-17) 
 
 A new section, the second part of the Gospel, com- 
 mences here, and we notice the transition from the 
 public manifestations of the Messiah to the spiritual 
 revelations of the Master to the disciples in prepara- 
 tion for their great future. As we proceed, it is im- 
 portant to keep the earlier sections well in mind, in- 
 cluding the purpose and plan of the Gospel with the 
 three great truths which underlie the whole: Revela- 
 tion, Rejection, and Reception. We shall now see how 
 the Lord manifested the glory of his love to those who 
 loved him. 
 
 I. The Education of Faith (Chap. 13) 
 
 To educate is to elicit, to draw out, and our Lord 
 thus "educated*' or elicited the faith of his disciples 
 by showing them his love in deed and word. Up to 
 this moment he had been concerned "with his own'* 
 ( 1 : 11) who did not receive him, but now he was to 
 give himself wholly "to his own" (13: 1) who did re- 
 ceive him. The hour had come for him to return to 
 the Father; a return to be accomplished through the 
 treachery of one of the disciples and the opposition of 
 the world. He thereupon, conscious of his own Divine 
 mission and dignity, manifests his love for his disciples, 
 and the chapter is easily divided into sections which 
 show the ways in which Christ drew out the faith of 
 his followers. 
 
 1. Humility (vs. 1-20). We are impressed at the 
 outset with the wonderful consciousness of Christ, a 
 consciousness including his human and Divine nature, 
 
 130 
 
THE REVELATION OF THE MASTER 131 
 
 and of the relationships, Divine and human, which were 
 involved in his redemptive work. Notwithstanding, or 
 rather because of this supreme dignity as man's Re- 
 deemer and God's representative, he condescends in 
 lowliness to do menial service. As the Redeemer of 
 man he knew that his hour had come for departing 
 from the world. In relation to evil, he loves his own 
 to the uttermost, knowing that they would be entirely 
 alone after his departure. In regard to God the Father, 
 he knew that all things had been given into his hands, 
 and that as he had come forth from God so he was now 
 returning to his Father. Thus in this full consciousness 
 of his greatness he expresses his humility and then 
 inculcates it on his disciples. 
 
 2. Faithfulness (vs. 21-30). But even at this mo- 
 ment there was the consciousness of trouble, for the 
 treachery of one of the circle w^s announced. It would 
 seem as though this constituted the last pleading of 
 love, and after the expression of our Lord's deep grief, 
 the traitor, undisclosed except to John, departed, leav- 
 ing the Master alone with those who truly loved him. 
 
 3. Freedom (vs. 31-38). With the alien element 
 gone there came a change in the spirit and teaching of 
 Christ. He realized that the time had come for him 
 to be glorified, and as he said the words he inculcated 
 a new commandment that they were to "love one 
 another." The newness seems to have lain in the ob- 
 ject of the affection, for there had been every kind of 
 love before this time, with the one exception of love 
 to our fellow-Christians simply because they and we 
 belong to Christ. Herein lay the newness. 
 
 Reviewing this chapter, it has been helpfully pointed 
 out that our Lord in educating or eliciting the faith of 
 his disciples gives three proofs of his permanent love 
 for them (v. 1). The first was connected with the 
 future of his disciples, for he washed their feet, in- 
 
132 THE APOSTLE JOHN 
 
 dicative of the service he would still do for them when 
 he should be on high in order to keep them clean. 
 The second proof was his prediction of the treachery 
 of Judas, so that when the events should reveal them- 
 selves their faith would be strengthened instead of 
 weakened. The third was the gift of the new Com- 
 mandment which, when properly observed, would 
 enable the fellowship between the disciples to continue 
 unbroken. Thus "the disciple whom Jesus loved" pre- 
 sents to us these proofs of the love of the Master 
 (Stuart, "Tracings from the Gospel of John," p. 294). 
 
 n. The Edification of Faith (Chaps. 14-16) 
 
 To "edify" is to build, and edification here means 
 the building up of that faith which had already been 
 elicited. In this process it is particularly striking to 
 notice that not once does our Lord refer to his death. 
 
 1. Consolation (chap. 14). It is evident that the 
 disciples were deeply concerned with what lay im.medi- 
 ately before them, and so the Master struck the key- 
 note, urging them not to fear. As this exhortation is 
 repeated (v. 27), it seems clear that some reasons must 
 have been given why they should not be troubled and 
 afraid, and it has been most helpfully suggested that 
 the chapter is really occupied with seven reasons for 
 this consolation. (1) Verses 1-3, the future home. 
 (2) Verses 4-11, the perfect way. (3) Verses 12-14, 
 the guaranteed life. (4) Verses 15-17, the coming 
 Helper. (5) Verses 18-24, the personal Lord. (6) 
 Verses 25, 26, the Divine Teacher. (7) Verse 27, the 
 abiding peace. Then in conclusion the Lord tells them 
 of the true conception of his departure as a reason 
 for joy rather than sorrow, and gives the assurance 
 that it was intended to emphasize his union with the 
 Father (vs. 28-31). 
 
THE REVELATION OF THE MASTER 133 
 
 2. Communion (chap. 15). This discourse seems 
 to have been delivered on the way from the upper room 
 to Gethsemane (14: 31), and our Lord reveals a three- 
 fold relationship in regard to the disciples. (1) Their 
 relation to himself in a life of union and communion 
 (vs. 1-11). (2) Their relation to one another in a 
 life of love and service (vs. 12-17). (3) Their rela- 
 tion to the world in a life of enmity and persecution 
 (vs. 18-27). 
 
 3. Anticipation (chap. 16). These discourses ap- 
 propriately close by a reference to the ultimate trium- 
 phant life of the disciples through the Holy Spirit. (1) 
 The Holy Spirit and the world, emphasizing need (vs. 
 1-11). (2) The Holy Spirit and the disciples, indicat- 
 ing power (vs. 12-15). (3) The Master's own pres- 
 ence, promising victory (vs. 16-33). 
 
 A thoughtful writer has endeavored to distinguish 
 between these three chapters by suggesting that in 
 chapter 14 we have personal religion with special refer- 
 ence to the relation of believers to Christ; in chapter 
 15, social religion with special reference to the relation 
 of believers to one another; and in chapter 16, uni- 
 versal religion with special reference to the relation of 
 the believer to the world. 
 
 IIL The Establishment of Faith (Chap. 17) 
 
 In this prayer we have the faith as educated (chap. 
 13) and edified (chaps. 14-16), confirmed and estab- 
 lished. This chapter is the record of the true "Lord's 
 prayer," which enabled the disciples to obtain a fuller 
 revelation of their Master than they had ever had 
 before. 
 
 1. Christ and the Father (vs. 1-5). The keynote 
 is "glorify," and is a prayer for his own glorification 
 because he had finished the work given him to do. 
 
 2. Christ and the Apostles (vs. 6-19). Now he 
 
134 THE APOSTLE JOHN 
 
 prays for his disciples, and the main thought is sug- 
 gested by the word "keep." They belong to Christ 
 and the Father, and as they were in a hostile world, 
 alone and without their Master, it would be necessary 
 for them to be kept from evil and consecrated to true 
 service. 
 
 3. Christ and the Church (vs. 20-26). Then the 
 prayer widens out for those who would believe through 
 the word of the disciples, and the main idea seems to 
 be indicated by the word "be." They were to be one 
 as the Father and the Son were one, that the world 
 might believe. And then the prayer closes with a re- 
 quest that all those whom God had given Christ might 
 be with him in his glory. 
 
 In this prayer we can see how wonderfully the Lord 
 restates in the form of petition the various thoughts 
 of chapters 14-16, and as such it is no mere addition, 
 but the culmination and ground of the entire section. 
 
 Thus, we may think of chapters 1-12 as the revela- 
 tion of the Messiah, and chapters 13-17 as the revela- 
 tion of the Master. 
 
 Another way of looking at these chapters has been 
 suggested as follows: chapter 14, Consolation (Faith) ; 
 chapter 15, Instruction (Love) ; chapter 16, Prediction 
 (Hope); chapter 17, Intercession (Glory). No won- 
 der these chapters have been called "the holiest of all." 
 
THE TWOFOLD ISSUE (Chaps. 18-21) 
 
 From the private and personal talks with the dis- 
 ciples we turn to the closing chapters, in which the 
 two movements of faith and unbelief find their crown 
 and completion. Chapters 18-20 seem at first to be 
 merely historical, as though the inner thought had been 
 set aside for simple narrative. But this is only ap- 
 parent, for, although the characteristic words Life, 
 Light, and Glory are not found, and even other words 
 which were formerly emphatic lose a good deal of their 
 characteristic significance, yet the glory of our Lord 
 shines at every point, and in dying and rising from the 
 dead, life, light, and love are abundantly evident. The 
 one thought that runs through the whole section is the 
 twofold issue of unbelief and faith. In chapters 18 
 and 19 the emphasis is placed on unbelief with, only a 
 slight reference to belief, while in chapter 20 belief is 
 seen at its full height. All through the section the 
 Father is glorifying the Son (12: 31-33; 17: 1). Thus 
 the record is not merely historical and external, but 
 expressive of the manifestations of our Lord's love in 
 word and deed. From beginning to end he is the 
 Divine Redeemer, and what is now recorded is seen 
 to be absolutely consistent with all that precedes. The 
 supreme test is triumphantly endured, and the record 
 has a perfect unity in the uniqueness of his sufferings 
 followed by the uniqueness of his victory. 
 
 I. The Culmination of Unbelief (Chaps. 18, 19) 
 
 1. The Betrayal (18: 1-11). In this story we are 
 impressed with our Lord's calm dignity, and the two 
 
136 THE APOSTLE JOHN 
 
 lines of man's sin and God's plan are kept in view 
 throughout. 
 
 2. The Trial (18: 12 to 19: 16). 
 
 (1) Ecclesiastical (18: 12-27). This Jewish trial is 
 twofold, and again the majesty of the Sufferer is seen. 
 With this are included the denials of Peter, revealing 
 his unfaithfulness as against the faithfulness of John. 
 Then, too, we cannot help observing unscrupulous un- 
 belief set on murder contrasted with the calmness of 
 Christ in reply and his love in protecting his disciples. 
 
 (2) Civil (18:28 to 19: 16). This trial before the 
 Roman Governor is in many respects the most note- 
 worthy feature of this section, especially in its revela- 
 tion of Pilate's character. The narrative is far fuller 
 than those of the Synoptic Gospels. Four charges 
 were laid against Christ : That he was a malefactor 
 (v. 30) ; that he made himself a king (vs. 33-37) ; that 
 he claimed to be the son of God (19: 7) ; that he had 
 spoken against Caesar (19: 12). It has been pointed 
 out that the scene before Pilate is subdivided into a 
 series of seven acts or sections. The events occur 
 alternately from the outside to the inside of the Pre- 
 torium. Outside (18:28-32) ; inside (vs. 33-38) ; out- 
 side (vs. 38-40) ; inside (19: 1-4) ; outside (vs. 5-7) ; 
 inside (vs. 8-11) ; outside (vs. 12-16) (Whitelaw, 
 "The Gospel of St. John," p. 383). A close study of 
 the material as here given reveals in a most remarkable 
 way the character of Pilate, and the narrative is made 
 all the more impressive by the sevenfold "therefore" in 
 19: 1-21. The contrasts seen here are between the 
 unbelief of the Jews, the vacillation of the Governor, 
 and the glory of our Lord in his words and silence, 
 his calmness and patience. 
 
 3. The Crucifixion (19: 17-42). Much at this point 
 is omitted by John, and yet he gives his own incidents. 
 We see the culmination of everything in the sacrificial 
 
THE TWOFOLD ISSUE 137 
 
 death of Christ. And in addition to the actual cruci- 
 fixion (vs. 17-22) we have the two groups, consisting 
 of four enemies and four friends (vs. 23-27) ; the two 
 words (vs. 28-30) ; and the two requests (vs. 31-42). 
 The love of Christ continues to the end (13: 1) and 
 the love of his followers grows stronger in the darkest 
 hour as believers come forth to pay the last offices of 
 respect and affection. 
 
 II. The Culmination of Faith (Chap. 20) 
 
 Now in marked contrast we see the climax of belief 
 as the former chapters revealed the climax of unbelief. 
 It is a revelation of the glory of Christ in his new and 
 victorious life, and a selection of facts is made to 
 prove this. 
 
 1. The revelation of the fact of resurrection (vs. 
 1-10). Peter and John saw the empty tomb and the 
 grave cloths, and John was the first to arrive at belief 
 in what had taken place. He saw the cloths "rolled 
 round" in the exact shape of the body as it had lain in 
 the tomb, and the position of these cloths led John to 
 believe that his Master had been raised from the dead. 
 
 2. The revelation of the Person raised (vs. 11-25). 
 (1) The revelation to an individual (vs. 11-18^. 
 
 This was a manifestation to love, and Mary's sorrow 
 was. turned into adoring faith. (2) The revelation to 
 the community (vs. 19-23). This w^s a manifestation 
 to fear, for the Ten were enabled to obtain peace and 
 joy through the appearance of their Master. 
 
 3. The revelation of Person and fact (vs. 24-29). 
 This was a manifestation to doubt, and shows how the 
 last among the Eleven came to believe and utter the 
 supreme declaration, "my Lord and my God." Thus, 
 while Thomas went down the lowest, he rose to the 
 highest and "my Lord and my God" is the crown and 
 culmination of the Gospel to which the Author has 
 
138 -^ THE APOSTLE JOHN 
 
 intended to lead up from the very commencement. The 
 disciples through their experience of their Master came 
 at last to believe not only that he was the Word made 
 flesh ( 1 : 14) , but that he was the Word in the begin- 
 ning, with God and God ( 1 : 1 ) . Thus the Gospel 
 may be said at the end to return to its beginning, and 
 everything that is between is said to be understood in 
 the light of the opening and the close. 
 
 The final statement of the purpose of the Gospel is 
 here given to which reference has already been made 
 in detail (20: 30, 31), and in these verses we find all 
 the characteristic and significant words, phrases, and 
 ideas of the entire Gospel. 
 
 HI. The Epilogue (Chap. 21) 
 
 This is usually thought to be an appendix, but it is 
 an appropriate close to the Gospel. As the Prologue 
 dealt with the pre-Incarnate Christ (1: 1-18) ; as the 
 Gospel itself is the record of the Incarnate Christ 
 (1 : 19 to 20: 29) ; so we may think of this Epilogue 
 as giving us the picture of the post-Incarnate Christ, 
 and in this, the interpretation of his Personality as 
 realized throughout the entire Qiristian dispensation. 
 This record very appropriately shows how the scat- 
 tered disciples were gathered again, and how their Lord 
 was related to them and they to their Lord. Thus, 
 while the material is entirely historical, there is no 
 doubt that the chapter is full of deep spiritual meaning. 
 
 1. The Lord and the Church (vs. 1-14). The 
 thought is that of Work. At first the disciples, seven 
 in number, representing the whole Church, go forth 
 to work of their own will and pleasure, but when they 
 fail they learn to obey their Master and thereby obtain 
 their reward. Work for God must always be marked 
 by faithfulness to our Lord's directions or else failure 
 js inevitable. When we thus carry out his directions 
 
THE TWOFOLD ISSUE 139 
 
 we shall find him by and by on the eternal shore pre- 
 paring us a welcome (vs. 12-14). 
 
 2. The Lord and the Christian (vs. 15-19). The 
 thought is that of Witnessing. The disciple is rein- 
 stated and his new work is allotted to him. 
 
 3. The Lord and the Future (vs. 20-23). The 
 thought is that of Waiting. The statement about John 
 was misunderstood and was therefore corrected; while 
 the thoughts of the followers of Christ were directed to 
 that "blessed hope," his glorious appearing. 
 
 The Gospel closes with the personal attestation, 
 identifying the writer of it (vs. 24, 25). And so the 
 end matches the beginning, and the same ideas are 
 found here as in the Prologue. Just as that spoke of 
 his pre-Incamate work, so this tells of his post-resur- 
 rection work. Just as that recorded his rejection, so 
 this tells of his reception. Just as that narrated his 
 First Coming, so this anticipates his Second Coming. 
 
 10 
 
VI 
 
 SPECIAL TOPICS 
 
 After mastering the contents of the Gospel as a 
 whole, it is necessary and important to proceed to the 
 definite study of details. This method is of great value 
 and is capable of almost indefinite explanation because 
 of the fulness of matter in the Gospel. The following 
 points are only intended to be suggestive of further 
 study, and at the same time illustrative of similar 
 possible themes. 
 
 I. The Doctrine of the Godhead 
 
 1. His existence (1:1). 2. His spirituality (1: 18; 
 4:24; 5:37; 6:46). 3. His manifestation (1:18). 
 4. His nature (3:16). 5. His life (1:14; 6:57). 
 These are only a few of the aspects of the doctrine of 
 God scattered through the Gospel, calling for careful 
 consideration and arrangement. 
 
 II. The Person and Work of Christ 
 
 Through the Apostle we are to arrive at the mind of 
 the Lord Jesus, for his purpose beyond all else is to 
 reveal his Master. Every part of the Gospel keeps 
 this idea in view, and looking first at the Gospel as a 
 whole we may think of it as giving a threefold mani- 
 festation of Christ. 1. As the Divine Messiah (chaps. 
 1 to 12). 2. As the disciples' Master (chaps. 13-17). 
 3. As the world's Redeemer (chaps. 18-21). Thus we 
 may say that Christ is seen (1) as the Word revealing 
 the character of God and his purpose for man; (2) 
 as the man revealing God's ideal for human life and 
 the chasm made by sin; (3) as the Saviour accom- 
 
 140 
 
SPECIAL TOPICS 141 
 
 plishing God's will and restoring man to union and 
 communion with God. 
 
 But beyond these general aspects we may look still 
 more closely at the detail given of Christ's Person and 
 work. 1. His relation to God; (1) as the Word (1 : 1) ; 
 (2) as the Son (1 :. 14). 2. His revelation of God ; (1) 
 God in himself (4:24) ; (2) God in relation to man 
 (1:12). For this point special study should be de- 
 voted to the discourses in each chapter. 3. His Divine 
 claims: (1) In acts (2:15); (2) in word (8:58). 
 "Either he is God or he is not good." 4. His perfect 
 humanity; (1) Subject to our physical conditions 
 (4: 16) ; (2) submitting to our moral conditions 
 (5: 19, 20). 5. His relation to the Jews (as Messiah). 
 See especially chapters 1-12. 6. His relation to all 
 men: (1) Light (1:4), (knowledge) ; (2) life (1: 13) 
 (power). See especially 1:14, 17. "Grace (love) 
 and Truth (light)." 7. His relation to the Church. 
 See especially chapters 13 to 17. 
 
 III. The Revelation of the Holy Spirit 
 
 This is another of the important features of the 
 Fourth Gospel, especially when considered in the light 
 of the Synoptic Gospels, and the fuller revelation in 
 the Acts and Epistles. 
 
 1. The first stage (chaps. 1-7). The figure of water 
 is seen, symbolizing (1) the incoming Spirit (chap. 3) : 
 (2) the indwelling Spirit (chap. 4) : (3) the outflow- 
 ing Spirit (chap. 7). It is also to be noted that 1 : 32, 
 33 and 3 : 34 associate the Spirit with Christ as at once 
 the Receiver and' Giver. 
 
 2. The second stage (chaps. 14 to 16). The remark- 
 able revelation of the Spirit on the eve of our Lord's 
 departure, giving the new name Paraclete and various 
 new offices with the strong emphasis on the Spirit's 
 Personality ("He"). 
 
142 THE APOSTLE JOHN 
 
 3. The third stage (chap. 20). The Easter gift of 
 the Spirit is the culminating point of our Lord's earthly 
 manifestation and was perhaps intended as an anticipa- 
 tion of and preparation for Pentecost. 
 
 IV. The Revelation of "Life" 
 
 As this is the specific purpose and main characteristic 
 of the Gospel (20:31; 10:10), it seems to call for 
 fuller attention, though at best this can only be frag- 
 mentary. Beyond and above all else Christianity is the 
 religion of life. Eternal life is "the gift of God" 
 (Rom. 6:2Z)\ this gift is intended for "justification 
 of life" (Rom. 5: 18) ; the believer is to "walk in new- 
 ness of life" (Rom. 6:4); the Holy Spirit is called 
 "the Spirit of life" (Rom. 8:2); and Christ is our 
 priest "after the power of an endless life" (Heb. 
 7: 17). In harmony with this we read in Bunyan's 
 immortal allegory that the cry of Christian as he left 
 the city of destruction was "Life! Life! Eternal 
 Life!" John's Gospel is pre-eminently the Gospel of 
 life. Matthew speaks of righteousness; Mark of 
 service; Luke of grace; but John may be said to in- 
 clude aU these and very much more by his emphasis on 
 life. While life is mentioned in each of the Gospels 
 it is far more fully treated in the Fourth than elsewhere, 
 and in particular it is regarded both as a present bless- 
 ing (6:47) and also as connected with a future state 
 (5:29). At times we find the mention simply of 
 "life"; at others of "eternal life," but toween these 
 there is no difference (3 :36). Life is found in almost 
 every chapter under various aspects. 
 
 1. The Nature. First of all, we must inquire as to 
 the precise meaning of life as depicted in the New 
 Testament, and especially in John. It is very much 
 more than existence, and always implies and involves 
 
SPECIAL TOPICS 143 
 
 the thought of union. Indeed, every reference to life 
 will be found to mean union. Thus, physical life is the 
 union of the soul and the body; spiritual life is the 
 union of the soul and God; while everlasting life in 
 the fullest sense is the union of body and soul forever 
 with God. And so life spiritual, here and now, means 
 the possession of the Divine nature, the union of the 
 soul with God in Christ and the consciousness of fel- 
 lowship resulting from it (John 17:3). It is impos- 
 sible for even the ablest man to define life ; it can only 
 be described in its effects ; and the one sufficient descrip- 
 tion of "eternal life" is union and communion with 
 God. This is what Paul meant when he spoke of 
 Christ as "our life" (Col. 3:4). 
 
 2. The Source. This is seen in the opening words 
 "in him was Hf e" (1:4). This is the fount and start- 
 ing point ( 1 John 5 : 20) . Life is so important and 
 prominent in nature that it needs an adequate explana- 
 tion, and nothing material or mechanical or human can 
 account for it. Life always comes from life. God is 
 the Source. 
 
 3. The Beginning. We see this in connection with 
 the new birth (3:7), where our Lord emphasizes first 
 the fact and then the method, the "what" and the 
 "how." First, the fact of regeneration is shown and 
 its necessity emphasized, and then, the way of its at- 
 tainment is seen in the requirement of faith in Christ 
 (3:15). The opposite of Hfe is said to be death 
 (3: 16), and just as life in all its aspects means union, 
 so death in its various elements means separation. 
 Physical death means the separation of soul and body ; 
 spiritual death means the separation of the soul from 
 God; everlasting death means the separation of body 
 and soul from God forever. Those who disbelieve are 
 said not to "see life" (3: 36). Thus we are reminded 
 that Christianity is the introduction of a new power. 
 
144 THE APOSTLE JOHN 
 
 and not merely the provision of new knowledge. 
 Knowledge cannot save ; there must be life. 
 
 4. The IndiveUing. Reception will necessarily be 
 followed by realization, and the soul that has received 
 God's life and is born again will be conscious of it as 
 "living water" (4: 11). This realization will in turn 
 be followed by satisfaction, for in union and com- 
 munion with Christ, our Life, we "never thirst," but 
 find in him "a well of water springing up unto eternal 
 life" (4:14). 
 
 5. The Possession. A new thought about life is sug- 
 gested in almost every chapter, and as we contemplate 
 the next section of John's Gospel we are reminded that 
 the Lord Jesus Christ has been appointed by the Father 
 to give us life (5 : 21), and that this life is at once a 
 present possession (5:24) and a future promise 
 (5:25). The cause of all this is Christ himself who 
 has this life (5:26), and who is, therefore, able to 
 communicate it to those who receive him. The word 
 "eternal" here and elsewhere is particularly important, 
 because it implies quality rather than duration. We 
 possess the life now, and it is simply because of its 
 Divine quality that it necessarily lasts forever. 
 
 6. The Sustenance. It is very striking that, after 
 Christ claims to be the Source of life (chap. 5), he 
 uses various symbols or metaphors in the following 
 chapters to prove this possession of "life in himself." 
 Thus in chapter 6 he is shown to be the support of the 
 life of which he is the source. As in physical life it is 
 essential to absorb and assimilate matter, so in things 
 spiritual Christ is the Living Bread and the chapter is 
 full of the most striking expressions about eating him 
 and eating his flesh and blood (6:35, 51, 53, 56, 57, 
 58). Nothing could be more significant and impressive 
 than this almost constant reiteration and increased in- 
 tensity in regard to the appropriation of Christ. 
 
SPECIAL TOPICS 145 
 
 7. The Overflow. It is interesting to observe the 
 three uses of the symbol of "water" in these chapters. 
 In chapter 3, "1x)rn of water" symbolizes the incoming 
 of the Spirit. In chapter 4 the "living water" indicates 
 the indwelling Spirit. In chapter 7 : 38, "rivers of 
 living water" suggest the overflowing Spirit. That 
 which we receive and possess is to be passed on to 
 others, and from within us will flow rivers of life, giv- 
 ing blessing to those around. This is taken on the 
 usual interpretation that it refers to believers, but there 
 is much to be said for the suggestion made in the 
 Companion Bible, under chapter 7 : 37, that the refer- 
 ence is to the Lord Jesus Christ as the Giver rather 
 than to the believer as the receiver. But in either case 
 the thought of "living water" clearly implies a constant, 
 perennial and absolutely unfailing source of supply. 
 
 8. The Power. When the Lord Jesus Christ spoke 
 of himself as the Light of the World, he said that his 
 followers should not walk in darkness, but "have the 
 light of life" (8: 12). This seems to refer back to 
 the opening statement that "the life was the light of 
 men" (see also 9:5; 12:46). It is the possession of 
 life that gives light, for, when we receive into our 
 hearts the Lord Jesus Christ as our Saviour, Friend, 
 and Master, the result is such an access of spiritual 
 experience that perception, insight, knowledge become 
 ours as we follow our Master. There is perhaps 
 nothing more striking in Christian life than the way 
 in which the follower of Christ obtains light on many 
 a dark part of his circumstances. 
 
 9. The Abundance. The Lord Jesus did not come 
 to bestow life only, great though that is, but that the 
 believer might have it in abundance (10: 10). We are 
 not to be content with anything less than this. And 
 the difference is often the difference between a poor, 
 weak, and anaemic Christianity and one that pulsates 
 
146 THE APOSTLE JOHN 
 
 with freshness, vigor, and energy. It is unfortunately 
 only too possible for us to have merely a little warmth 
 or a little heat when we ought to be thoroughly 
 energized, and it is only too possible to be just saved 
 instead of having the enjoyment of Christ's abundant 
 salvation. 
 
 10. The Condition. In two successive chapters 
 Christ teaches the solemn yet blessed lesson that life 
 is possible only through death. In connection with 
 Lazarus, Jesus Christ is the Resurrection and the Life 
 (11:25). And when the Greeks came to see him he 
 at once spoke of the grain of wheat dying in order that 
 it might produce life and fruit. So, even though Christ 
 was to be put to death, the raising of Lazarus showed 
 that he had the power to guarantee victory ; and in the 
 same way, even though the disciple of Christ loses his 
 life in this world, he finds and preserves it unto life 
 eternal (12:25). 
 
 11. The Outcome. While the message about abiding 
 and fruitfulness (chap. 15) does not specifically men- 
 tion life, the thought is there all through, implying that 
 only as we are united in life to Christ can we produce 
 fruit that will abide. Then in the great prayer our 
 Lord seems to sum up everything by the thought of 
 the Father having given him authority to give eternal 
 life to all believers, a life that is defined as knowing 
 God and Jesus Christ (17:3). This constitutes the 
 essential glory of life, that we are one with Qirist and 
 one with the Father in him. There is nothing higher, 
 truer, nobler than this thought of union with God in 
 Christ (17:21-23). 
 
 12. The Secret. The Apostle reminds us in the 
 statement of his purpose that this life is possible only 
 "in his name" (20:31). The "name" always stands 
 for the revealed character, and "in" inevitably and in- 
 variably means union. So that our "life" is found in 
 
SPECIAL TOPICS 147 
 
 fellowship through believing. Faith links us to Christ 
 and thereby produces that union, the outcome of which 
 is communion, which necessarily lasts forever and ever. 
 
 V. The Teaching on "Faith" 
 
 We have already seen that the whole Gospel is in- 
 tended to elicit faith, and the mere occurrence of the 
 word "believe" shows the importance of the material 
 of the Gospel in this respect. In Matthew we find the 
 word eleven times; in Mark fifteen; in Luke nine; 
 while in John it occurs about a hundred times. A great 
 American teacher, the late Dr. Dwight, of Yale, used 
 to base his exposition of John on the discovery that 
 the main purpose of the Gospel was to create faith, and 
 yet more faith in the hearts of the disciples. One of 
 his disciples recently remarked that Dr. Dwight showed 
 how successive passages end with sentences recording 
 the growth of faith in the little band around our Lord. 
 "His disciples believed on him" (2: 11). "Many be- 
 lieved on his name" (2 : 23) . "Many of the Samaritans 
 believed on him" (4: 39). "The man believed" (4: 50, 
 53). "Many believed on him there" (10:42). This 
 is seen in one vv^ay or another to the very end. But it 
 is important to try to analyze this faith by looking at 
 some of its features as here recorded. 
 
 1. Its Source (1:36, 37). It was elicited through 
 personal contact with Jesus Christ based on testimony. 
 
 2. Its Elements. These may be said to be two, 
 marking the stages of growth: (1) believing the 
 message (5:47); and (2) trusting the Person 
 (14:11). 
 
 3. Its Manifestation. This is seen in two ways. 
 First, by devotion to Christ ( 1 : 49) , and then by con- 
 fession of him (6: 69). 
 
 This is only a little of the wonderful wealth in this 
 Gospel in connection with faith, and special attention 
 
148 THE APOSTLE JOHN 
 
 should he given to the personal types of faith here 
 recorded. From the very outset to the close men and 
 women are seen exercising a faith and manifesting it 
 in a wonderful and beautiful variety of ways. 
 
 VI. The Teaching on Unbelief 
 
 We have already observed how the revelation of 
 Christ invariably led to a twofold attitude being taken 
 up, the one involving reception through faith, and the 
 other expressing itself in an exactly opposite direction. 
 It is this contrast between belief and unbelief that 
 constitutes one of the most vital and impressive features 
 of this remarkable Gospel. Here again we must en- 
 deavor to analyze unbelief and see what it really means. 
 
 1. Its Nature. It consists in one simple but all em- 
 bracing fact, the rejection of Christ. Whatever may 
 have been the causes or explanation, unbelief is simply 
 the unwillingness to recognize and receive Christ in 
 his claim to be Saviour and God. 
 
 2. Its Phases. As we study the Gospel we notice 
 the gradual development of this unbelief. (1) It com- 
 mences with murmuring at something that Christ said 
 or did (2: 18). (2) Then follows hatred as the out- 
 come of this murmuring (5 : 16; 6: 41). (3) The cul- 
 minating point was hostility (7:1). It is always so 
 with the attitude of unbelief. It starts with some ob- 
 jection involved in the claim of Christ, and if this 
 unwillingness to surrender continues, animosity and 
 deadly opposition are the inevitable outcome. 
 
 3. Its Destiny. The outcome of unbelief is death, 
 understood as separation from God, just as the outcome 
 of faith is life, understood as union with God (17: 3). 
 
 As the Gospel is studied carefully for the various 
 elements of unbelief, it is important to look at the 
 record of personal types like Caiaphas, Pilate, and 
 
SPECIAL TOPICS 149 
 
 others. All of them united in- rejection of Christ, 
 though they reached their goal by various ways. 
 
 It may perhaps be asked why so much space is given 
 to this topic, and the answer is probably that the reve- 
 lation of Christ could not be understood historically 
 in any other way. Thus unbelief leading to rejection 
 may be said' to solve the problem of the Jewish attitude 
 to Christ which was such a stumblingblock to the 
 early Church. It shows that they were unreasonable 
 and wicked and had no excuse (5 : 39, 40) . Their re- 
 je'ction was hostility to light (3 : 20) ; enmity to truth 
 (8:45) and at heart, hatred of God (15:24). 
 
 VII. The Miracles 
 
 These constitute a special feature of John's Gospel 
 and demand the closest attention. 
 
 1. They are always called "signs," that is, tokens of 
 something higher than themselves. In the other Gos- 
 pels they are described as "wonders," expressive of the 
 effect on the beholders, and as "powers," indicative of 
 the conclusion that those who saw them canre to as 
 they endeavored to account for them. But John gbes 
 higher still irl speaking o*f them as "signs," that is, 
 symbols, proofs, messages, object lessons of spiritual 
 truths, embodied in the work^ themselves. 
 
 2. There are eight recorded, seven before and one 
 after the Resurrection. 
 
 3. Each one should be studied with all possible cafe 
 for its revelation of some specific manifestation o;f the 
 glory o'f Christ (2: 11). 
 
 VIII. Other Studies 
 
 The Gospel is so varied in its material that it is 
 only possible to touch in the briefest way on some of 
 the other topics included. Perhaps the following may 
 
150 THE Arc)STLE JOHN 
 
 be suggestive both on their own account and also of 
 other elements to be found in this remarkable portion 
 of Scripture. 
 
 1. The teaching on sin: its nature, aspects, and end. 
 
 2. The seven conversions recorded: Each with its 
 aspect of Christ's revelation and the corresponding 
 response. 
 
 3. Some characteristic and important words like: 
 "Witness," "truth," "judge," "darkness," "light," 
 "glory," "world," "death," "My Word," "in that day." 
 As an illustration of what can be derived from a study 
 of these and similar words we may concentrate on the 
 term "witness," wliich is found some fifty times. In 
 5:31-50, there are four witnesses, one human and 
 three Divine (vs. 33, 36, 37, 39). Then Christ him- 
 self is spoken of as a witness, and these, with the 
 witness of the Holy Spirit and believers (15:26, 27), 
 constitute the sevenfold testimony which is intended 
 to elicit and assure faith. 
 
 Other ideas, words and phrases can easily be fotmd 
 like "manifested," "I am," "world," "verily, verily," 
 and the various present participles in the Greek. These 
 characteristic expressions are all the more remarkable 
 because of the comparative absence of other words 
 found frequently elsewhere. Thus "repentance" and 
 "repent" are found in the three Synoptic Gospels, but 
 not once here; and "righteousness" and "righteous" 
 found nineteen times in Matthew, twice in Mark, and 
 eleven times in Luke, are only found three times here. 
 On the other hand, the Divine Fatherhood is referred 
 to in Matthew forty-four times, in Mark five times, in 
 Luke twenty times, and in John a hundred and twenty- 
 one times. The proportion in regard to such terms as 
 "world," "truth," "light," and "love," is also note- 
 worthy. In Matthew "world" occurs nine times, in 
 Mark three, in Luke three, in John seventy-nine. In 
 
SPECIAL TOPICS 151 
 
 Matthew "truth" occurs once, in Mark three times, in 
 Luke three times, in John twenty-five. "Light" is 
 found in Matthew seven times, in Mark once, in Luke 
 six, in John twenty-two. And "love" is seen in 
 Matthew seven times, in Mark four times, in Luke 
 six times, and in John thirty-six. In view o^ the bitter 
 hostiHty of the Jews, as recorded" in this Gospel, these 
 figures are also noteworthy. Matthew mentions the 
 Jews five times, Mark seven, Luke five, and John 
 seventy-one. 
 
 4. The sevenfold gifts in the one gift in 3 : 16. 
 Christ himself is said to be God's gift, and he himself 
 then gives in turn his flesh (6:27), his Hfe (10:28), 
 his example (13:15), the Comforter (14:16), his 
 peace (14:27), his Word (17:8), and his glory 
 (17:22). 
 
 5. The five manifestations of Christ to the Jews as 
 seen at various times and under various circumstances 
 in chapters 1 to 12. 
 
 6. The relation of the Gospel and the Epistle. The 
 one intended to lead to faith (20:30, 31), and the 
 other to knowledge (1 John 5: 13). 
 
 As we review these outline Studies of the Gk)spel 
 according to John it is only too clear that the merest 
 fringe of the subject has been touched. Reference 
 has already been made to that great scholar and true- 
 hearted Christian, Dr. Timothy Dwight, who felt that 
 in the Fourth. Gospel we have an absolutely trustworthy 
 reflection of the experiences of an immediate follower 
 of Jesus Christ, and he never swerved from the con- 
 viction that the mind of the disciple named John was 
 the creative mind behind this book. One day when 
 discussing the incident of Mary's anointing the feet 
 of our Lord, he pvointed with evident satisfaction to 
 the little mark of authenticity found in the third verse 
 of the twelfth chapter which says, "and the house was 
 
152 THE APOSTLE JOHN 
 
 filled with the odor of the ointment." One who was 
 present said that looking round the class with a char- 
 acteristic twinkle in his eye, he remarked **myths don't 
 smell that way." On another occasion when his class 
 was lingering on that significant verse, *1ie that eateth 
 my flesh and drinketh my blood hath eternal life," Dr. 
 Dwight said quietly, "Gentlemen, the Lord's Supper 
 will in time convert the world." He was not thinking 
 of the Sacrament itself but of the steady power of the 
 life and death of Christ as they are received in the 
 disciples and expressed through them-. 
 
 Some utterances of another scholar, Professor Riggs, 
 of Auburn, New York, may fitly close our considera- 
 tion. 
 
 "Our study of this noble Gospel has come to an end. 
 To that study which makes experience, life the chief 
 interpreter, there can never be an end. It calls us to 
 go on to know th.e Lord through' all the profound 
 realities of communion and obedience which involve the 
 ultimate depths of life. The deeper we go by this 
 way of interpretation the surer shall we be that this is 
 no fabricated portrait of the Master. It is rather the 
 picture of one who saw not merely the scenery o-f 
 Galilee and Judea, nor simply the external forms of 
 that memorable group now known as Master and Dis- 
 ciples, but whose profoundly religious spirit, touched, 
 illumined, guided by the Spirit of Truth, grasped the 
 eternal significance of him to whom his life had been 
 given. Is there a subjective element in John? Of 
 course there is, but it is the subjectivism of one whose 
 insight was directed to the inner, eternal meanings of 
 Jesus. Rightly has it been said that John saw Jesus 
 and his truth siih specie eternitatis. Does that make 
 the Gospel less true? Evidence enough there is of its 
 historicity. No other Gospel is more faithful to his- 
 torical situations ; no other Gospel is more keenly alive 
 
SPECIAL TOPICS 153 
 
 to psychological presentations. Its portraiture of Jesus, 
 different as is its setting from that of the Synoptics, 
 is thoroughly consistent with theirs. What they ex- 
 hibit constantly in action and now and then by word 
 is here completely interpreted in that blaze of glory 
 which casts a noonday clearness upon the person and 
 character of the Messiah." 
 
VII 
 OUTLINE STUDIES 
 
 Chapter 1 : 1-18 
 
 1. The Dwine Word. — Godhead. 
 
 (1) His position. 
 
 (2) His relationships. 
 
 (3) His activity. 
 
 2. The Dimne Light. — Glory. 
 
 (1) His witness. 
 
 (2) His coming. 
 
 (3) His reception. 
 
 3. The Dwine Son. — Grace. 
 
 (1) The condescension. 
 
 (2) The reaHty. 
 
 (3) The message. 
 
 Out of eighteen verses Christ is distinctly mentioned 
 in sixteen, and even the other two relate to him. Thus 
 at the outset we are reminded that "Christ is all." 
 There are three chief names here which should be taken 
 in order, for the purpose of realizing their meaning, 
 truth, and power. 
 
 1. The Word. Christ is God's thought made audible 
 and his will made intelligible. It is for us to listen 
 and learn, because the message is for all men, at all 
 times, and in all things. 
 
 2. The Light. When we receive Christ as the 
 **Word,'* we begin to see the Light of Life. He re- 
 veals sin, self, and God; he gives life, mental, moral, 
 and spiritual ; he purifies our character and conduct ; 
 he beautifies life and the world; and he gladdens all 
 who accept him. 
 
 154 
 
OUTLINE STUDIES 155 
 
 3. The Son. Having received Christ as "Word'' and 
 "Light," we become sons of God (v. 12), which means 
 restoration to the position lost by sin ; nearness to God ; 
 character, obedience and dignity. 
 
 It is important to remember that all this is due to 
 our (1) receiving ''him" (not it), a living, loving, 
 Divine Person. (2) And it also means that we "re- 
 ceive" him, which is resting entirely upon him by 
 simple trust (v. 12). (3) Most important of all is the 
 solemn limitation of this opportunity, ''to as many as." 
 It is for us to ask ourselves whether we have thus 
 "received him." 
 
 Chapter 1 : 19-34 
 
 The great word here, characteristic of the entire 
 Gospel, is "witness." 
 
 1. The Testimony to the Messengers. 
 
 (1) The man. 
 
 (2) The message. 
 
 2. The Testimony to the Mtdtitudes. 
 
 (1) The ministry. 
 
 (2) The meaning. 
 
 After the introduction, 1 : 1-18, Christ is attested by 
 John the Baptist, and two main thoughts stand out 
 with prominence. 
 
 1. The Work of Christ. The Baptist uses three 
 titles, and when they are put together they represent 
 almost everything that Christ is to us. (1) He is the 
 Lamb of God, who removes sin, bestows forgiveness, 
 and guarantees acceptance by his sacrifice. (2) He is 
 the One who baptizes with the Holy Spirit, bestowing 
 new life, new purity, new power, and blessing. (3) 
 He is the Son of God. thereby guaranteeing to us the 
 right to l^ecome sons of God (v. 12). These three are 
 to be kept together, and we must never think of Christ 
 11 
 
156 THE APOSTLE JOHN 
 
 as the Lamb of God without at the same time remem- 
 bering that he bestows the Holy Spirit and makes us 
 God's children. Observe the order of these three bless- 
 ings. We cannot have the second and the third without 
 the first. 
 
 2. The Work of the Baptist. He calls himself a 
 "voice," thereby showing his humility. And yet, 
 although only a "voice," the fact that he was a "voice" 
 shows that he had an important work to do. Much 
 depends upon the tones of a voice, and we are sure 
 that the Baptist's witness to Christ was expressed in 
 the very best and most attractive way. A voice may 
 be harsh and forbidding and give a wrong impression 
 of the character behind it. So our witness for Christ 
 may give people a false idea of his grace and glory. 
 But if we are a "voice" in the true sense of that word, 
 we shall at once realize that we are only his witnesses, 
 and at the same time shall witness truly, lovingly, our 
 lips and lives speaking for him. The Baptist was not 
 long at work, but what he did all through was to bear 
 witness to Christ, to point others to him. 
 
 Chapter 1 : 35-51 
 
 After the attestation of Christ by the Baptist, he is 
 acknowledged by several men, who become his disciples. 
 
 1. The First Two Disciples. 
 
 (1) The message. 
 
 (2) The hearers. 
 
 (3) The Master. 
 
 (4) The result. 
 
 2. The Second Two Disciples. 
 
 (1) The effort. 
 
 (2) The effect. 
 
 (3) The announcement. 
 
 (4) The assurance. 
 
OUTLINE STUDIES 157 
 
 3. The Fifth Disciple. 
 
 (1) The mission. 
 
 (2) The appeal. 
 
 (3) The claim. 
 
 (4) The response. 
 
 4. The Sixth Disciple. 
 
 (1) The testimony. 
 
 (2) The objection. 
 
 (3) The advice. 
 
 (4) The outcome. 
 
 In going from New York to Chicago, or from Lon- 
 don to Liverpool, or Toronto to Vancouver, a choice 
 can be made of several ways. The goal is the same in 
 each case, but the journeys vary. Here we have four 
 ways to Christ in the life of these early disciples : 
 
 1. The Preached Word (vs. 35-39). The testimony 
 to the Lam1> oi God attracted the two disciples. 
 
 2. The Personal Influence (vs. 40-42). Andrew 
 brought his brother to Jesus by the power of his own 
 invitation. 
 
 3. The Direct Appeal (v. 43). Christ approached 
 Philip direct without any human instrumentality. 
 
 4. The Perso7ial Testimony (vs. 45, 46). Philip 
 bore witness to what Jesus had been to him, and in- 
 vited Nathanael to do likewise. Thus, while each man 
 came his own way, they all arrived at the one goal of 
 a personal experience of Christ. Everything is in- 
 tended to lead up to this, and it is for this reason that 
 the Golden Text emphasizes our Lord's words: "Fol- 
 low Me," which, when properly understood, include 
 Trust and Obedience. We are first to "come unto'' 
 him and then to "come after** him. 
 
 Chapter 2: 1-11 
 
 The Apostle uses the word "sign" to describe our 
 Lord's miracles, and the terms found in the other 
 
158 THE APOSTLE JOHN 
 
 Gospels, "wonder" and *'power," are never employed 
 by John. This usage indicates that the miracles were 
 intended to have some meaning above and beyond 
 themselves, a special significance. There are eight 
 altogether and it is often thought that the grouping of 
 seven plus one suggests that each miracle or "sign" 
 has some specific meaning. Bishop Westcott does not 
 hesitate to say that "the sequence of these 'signs/ these 
 living parables of Christ's action, these embodiments 
 of truth in deed can hardly be mistaken." 
 
 One way of considering them (Hutchison) is to 
 regard the first as introductory of the Divine kingdom 
 as a whole ; the second and third to have special refer- 
 ence to the individual; the fourth and fifth to the 
 Church ; the sixth and seventh to the world ; while the 
 eighth is considered as the crowning event. Another 
 suggestion is that these miracles correspond with each 
 other by a system of introversion ; the first correspond- 
 ing to the eighth; the second to the seventh; the third 
 to the sixth; and the fourth to the fifth. This method 
 certainly indicates some striking parallels. Westcott 
 thinks that the first two give the fundamental character 
 of the Gospel its nature and condition. The next five 
 are signs of the manifold working of Christ, while the 
 last symbolizes the future in regard to corporate and 
 individual work for Christ. Thus, it may be said that 
 each miracle displays some special "rays" of our Lord's 
 "gloiy." Westcott thinks that the correspondence and 
 connections of these miracles with the different parts 
 of the Gospel as a whole can be easily followed out in 
 other directions and in fuller detail. 
 
 It is therefore suggested that, guided by various 
 commentaries and other books, the special meaning of 
 each "sign" and the particular aspect of "glory" mani- 
 fested should be carefully considered. The following 
 books deal with this subject: 
 
OUTLINE STUDIES 159 
 
 "Our Lord's Signs in St. John's Gospel," by Hutch- 
 ison, published by T. and T. Clark (valuable for de- 
 tailed exegesis and doctrinal teaching). 
 
 "The Seven Signs," by Brockington, published by 
 Elliott Stock (a spiritual treatment vi^ith analogy sug- 
 gested with the seven songs of the Apocalypse). 
 
 "The Eight Signs of John's Gospel," by Madeley, 
 published by Digby, Long & Co. (much useful, spiritual 
 teaching, though unfortunately blended with a some- 
 what pronounced advocacy of conditional immortality). 
 
 "The Miracles of St. John's Gospel," by T. W. Gil- 
 bert, published by Longmans (specially teaching on 
 eternal life). 
 
 Chapter 2: 13-22 
 
 Christ's private ministry was over and his public 
 work was commencing. It was, therefore, suitable to 
 start at the capital, Jerusalem, and at the most familiar 
 feast, the Passover. The importance of this incident 
 cannot be overestimated in understanding Christ's 
 ministry, because it was a definite offer to the nation, 
 and when it was rejected, Christ had nothing to do 
 but to gather and separate his disciples. 
 
 1. Authority claimed. 
 
 (1) The need. 
 
 (2) The preparation. 
 
 (3) The action. 
 
 (4) The Word. 
 
 2. Authority confirmed. 
 
 (1) By Scripture. 
 
 (2) By challenge. 
 
 (3) By miracles. 
 
 (4) By wisdom. 
 
 The one thought running through the whole passage 
 is the authority and Lordship of Jesus Christ, and 
 what he did in Jerusalem is a symbol of his attitude to 
 the soul (Mai. 3:1). 
 
160 THE APOSTLE JOHN 
 
 1. Lordship clamied. We see that Christ is re- 
 garded as sent by the Father to be the Messiah and 
 Saviour, and all through the verses this claim is to bf 
 noted. 
 
 2. Lordship proved. This is indicated in three ways : 
 (1) By his oversight (vs. 13-17) ; (2) by his fore- 
 sight (vs. 18-22) ; and (3) by his insight (vs. 23-25). 
 
 3. Lordship exercised. We see this in the (1) 
 cleansing of the temple, (2) working of miracles, (3) 
 teaching. It is very significant that while the miracles 
 were "signs" to the disciples and impressed them (v. 
 11), the "sign" for the outside (v. 22) was the resur- 
 rection. Miracles continually impressed those who 
 were already Christ^s followers, just as spiritual ex- 
 perience confirms our faith today, but for the world 
 the one supreme "sign" or miracle or proof is the 
 resurrection. 
 
 4. Lordship accepted. In contrast with the Jews, it 
 is for us to yield to Christ and to recognize his 
 authority over us. We shall do this along familiar 
 lines expressed by four words: (1) submit, (2) admit, 
 (3) permit, (4) commit. When this is all true, then 
 we shall (5) transmit. 
 
 Chapter 3 : 1-21 
 
 In the first part of this Gospel (chaps. 1 to 12) 
 five manifestations of Christ are recorded, each be- 
 ginning at Jei-usalem. The first of these is in 2: 13 
 to 4:54 and included Jerusalem (2:13 to 3:21), 
 Judaea (3:22-36), Samaria (4:1-42), and Galilee 
 (4: 43-54). So that we are now concerned with Jeru- 
 salem, including a manifestation to the rulers 
 (2: 12-22) recording the first national rejection of 
 Christ; to the inhabitants (2:23-25) recording the 
 first beginning of faith; and then the interview with 
 Nicodemus in the present passage, giving the first in- 
 
OUTLINE STUDIES 161 
 
 stance of Christ's dealing with an enquirer. It is also 
 important to notice carefully the connection between 
 chapters 2 and 3 and the remarkable emphasis on 
 "men" and "man" (2:24 to 3: 1). It would seem as 
 though Nicodemus were one of the people referred to 
 in the earlier verses, those to whom Jesus did not trust 
 himself, because of their superficial, though sincere 
 attitude. This needed to be deepened, and the process 
 is seen in connection with- Nicodemus. 
 
 1. Regeneration. 
 
 (1) Its necessity. 
 
 (2) Its nature. 
 
 (3) Its effects. 
 
 2. Revelation. 
 
 (1) Divine truth illuminated. 
 
 (2) Divine testimony given. 
 
 (3) Divine love declared. 
 
 (4) Divine light emphasized. 
 
 This is a study of contrasts between earthly and 
 heavenly aspects of life. We have the teacher of 
 Israel (v. 10) and the Teacher come from God (v. 2). 
 There are also the two "excepts," "except God be with 
 him" (v. 2) and "except one be born anew" (v. 3). 
 Then also there are the earthly and heavenly things 
 (v. 12). All this constitutes- the passage one of 
 supreme importance in regard to spiritual life. 
 
 1. The Necessity of Life. Christ used the word 
 "must" (v. 7), and the absolute necessity of a new 
 start is thereby seen. Many reasons support this con- 
 tention ^ including the awful effects of sin and the abso- 
 lute impossibility of living the true life here or enjoy- 
 ing the true life hereafter without this regeneration. 
 We should, therefore, emphasize in the strongest way 
 our Lord*s "must." 
 
 2! The Possihilky of Life. Our Lord uses another 
 "must" in referring to himself (v. 14) , and this shows 
 
162 THE APOSTLE JOHN 
 
 the way in which the new life becomes possible. This 
 is one of the "heavenly things" in contrast with the 
 "earthly," for it is because of the Divine redemption 
 through the Cross that we obtain the new life of the 
 Spirit in the soul. The absolute necessity of Atone- 
 ment is thus added to the absolute necessity of the 
 new birth. 
 
 3. The Condition of Life. This is seen in the refer- 
 ence to faith, for our Lord emphasized the importance 
 and necessity of believing in him (vs. 15, 16, 18). 
 Faith is the link of connection between the soul and 
 Christ, between two "musts," for the moment we look 
 we live, and when our faith is centered on Christ 
 "lifted up," God's new life of the Spirit comes into 
 our souls. 
 
 Thus, we see how Jesus is "the Saviour of the 
 world." Nicodemus had said "we know," but our Lord 
 showed that it is not a question of what we know, but 
 what we are. Not knowledge, but life, is needed. 
 
 So the passage emphasizes Life, Love, and Faith. 
 The life of the soul is provided by the love of God 
 and faith is the link of connection. 
 
 Chapter 4: 1-29 
 
 This is part of Christ's first public manifestation, 
 beginning at Jerusalem (2: 13 to 4: 54). After Jeru- 
 salem (2: 13 to 3:21), having been rejected there, he 
 went into the country, the district near Jordan 
 (3 : 22-24). Then came a dispute between the disciples 
 of John the Baptist and some Jews, and this provided 
 the occasion for John's last testimony to Christ 
 (3:25-36). There was no rivalry, because John fully 
 recognized his inferiority to the Messiah (3:30). 
 Then Christ left Judaea for Samaria. The Pharisees 
 had heard of his success, and in going through Samaria 
 to Galilee he would be free from this Pharisee spying. 
 
OUTLINE STUDIES 163 
 
 1. Opportunity seen. 
 
 (1) Offered. 
 
 (2) Used. 
 
 (3) Blessed. 
 
 2. Offer made. 
 
 (1) God's gift declared. 
 
 (2) God's gift described. 
 
 (3) God's gift desired. 
 
 3. Obstacle put. 
 
 (1) The request. 
 
 (2) The reply. 
 
 (3) The reminder. 
 
 4. Opposition shoziHL 
 
 (1) The rejoinder. 
 
 (2) The requirement. 
 
 (3) The revelation. 
 
 5. Object attained. 
 
 (1) The despairing response. 
 
 (2) The definite revelation. 
 
 (3) The delighted realization. 
 
 Here we see how the Lord approached and captured 
 this woman for himself by four steps. 
 
 1. Attracting the heart (vs. 4-9). By a simple re- 
 quest for a drink of water, he broke down the barriers 
 of prejudice and predisposed her for anything else he 
 might have to say. 
 
 2. Arresting the mmd (vs. 10-15). Then he made 
 her think by a reference to the "living water" and the 
 "gift of God,'* which, as she pondered, made her desire 
 something of which he spoke (v. 15). 
 
 3. Arousing the conscience (vs. 16-24). But there 
 was something in her life which had to be put right 
 before she could have this "living water," and not- 
 withstanding her attempt to evade the pressure, our 
 Lord drove home the arrow of conviction to her con- 
 science, until at length she seems to have admitted the 
 
164 THE APOSTLE JOHN 
 
 truth of his sayings, and yet in hopelessness thought 
 that it would not be possible to know these things until 
 some future day (v. 25). 
 
 4. Assuring the soul (vs. 25-30). Then our Lord 
 revealed himself to her as a pei'sonal and present 
 Saviour, telling her that she need not wait for any 
 ** far-off Divine event." inasmuch as he was there at 
 that moment as her Saviour and Friend. Thus there 
 was a revelation of love for the heart, truth for the 
 mind, sin for the conscience, and grace for the soul. 
 
 Chapter 4 : 43-54 
 
 Qirist at length reached Galilee on his return from 
 Jerusalem through Samaria (4:3, 4) at the close of 
 his first visit to the capital (2:12, 13). There is a 
 clear connection between the first and second miracles 
 (4: 46, 54), and though this may be only chronological, 
 marking the opening of the Galilean ministry and the 
 return thither, it is possible that there is a deeper con- 
 nection, the first miracle or "sign" being connected 
 with marriage, and the second with home; the first 
 with the joy of a wedding, and the second with the 
 sorrow of a family. Christ and life's gladness, and 
 then Christ and life's sadness. The nobleman was some 
 officer of the royal household of Herod Antipas, the 
 ruler of Galilee, who was sometimes called king, and 
 it is a story of the progress of faith. 
 
 1. The Beginning of Faith. 
 
 (1) Its undoubted existence. 
 
 (2) Its unsafe foundation. "Signs and won- 
 
 ders." 
 
 (3) Its unsound material. "See." 
 
 2. The Training of Faitk. 
 
 (1) Sincerity tested. 
 
 (2) Belief examined. 
 
 (3) Confidence proved. 
 
OUTLINE STUDIES 165 
 
 3. The Maturity of Faith. 
 
 (1) Absolute reliance. 
 
 (2) Strong confidence. 
 
 (3) Fuller experience. 
 
 This miracle, like others, is a parable of the Gospel 
 of Christ. 
 
 1. The Great Sorrow (v. 46). This is seen (1) in 
 a home; (2) among the rich; (3) about a child. An 
 Arab proverb says that ''grief is a black camel that 
 kneels at every one's gate." 
 
 2. The Great Saziour (vs. 47-50). His aid is (1) 
 sought (v. 47). Then he is (2) asked (v. 49), and 
 as the outcome he is (3) trusted (v. 50). 
 
 3. The Great Satisfaction (vs. 51-54). We can 
 imagine something of what the father felt as he heard 
 the words, "Thy son liveth," and his satisfaction took 
 three forms: (1) trustful obedience (v. 50) ; (2) 
 thankful joy (v. 51) ; (3) thorough blessing (vs. 
 53, 54). 
 
 4. The Great Secret. Everything is associated with 
 the man's trust, and it is this effect of Christ on human 
 life which links together the various incidents in this 
 Gospel, as illustrated in every chapter. After the 
 Samaritans are brought into personal contact with 
 Christ through faith, we see the same element in the 
 story of this nobleman, and it will be well for us to 
 analyze what faith really is. (1) It starts with an 
 intellectual perception of facts. The man knew of 
 Christ and his works and accepted them as realities. 
 (2) Then follows a general belief in the value of these 
 facts. The man knew what Christ had done for others, 
 and on this account he believed that he would do the 
 same for him. (3) Then every^thing culminates in ap- 
 propriating trust in the Person and Word of Girist. 
 The man took Christ at his word and rested entirely 
 upon him. 
 
166 THE APOSTLE JOHN 
 
 The result of his faith was the enjoyment of (1) 
 immediate blessing, (2) clear assurance, and (3) 
 deeper experience. Faith, therefore, rises from the ac- 
 ceptance of facts to a personal trust which rests on 
 Christ himself. We start by saying, *T may trust," 
 and then we follow with "I must" and *T will," and 
 then comes "I do." Slightly to alter some well-known 
 words, we may say that Faith means : Forsaking All, 
 I Take Him. 
 
 Chapter 5 : 1-15 
 
 No two people are alike, whether physically, in- 
 tellectually, or morally. For this reason it is important 
 to emphasize individuality and the chief value of these 
 chapters is the variety they offer, showing how our 
 Lord dealt with each case in a different way, though, 
 fundamentally, there was the same need of the same 
 Saviour. 
 
 1. The Need of Healing. 
 
 (1) Great suffering. 
 
 (2) Prolonged suffering. 
 
 (3) Friendless suffering. 
 
 (4) Disappointed suffering. 
 
 2. The Way of Healing. 
 
 (1) Christ's knowledge. 
 
 (2) Christ's compassion. 
 
 (3) Christ's inquiry. 
 
 3. The Condition of Healing. 
 
 (1) The appeal to interest. 
 
 (2) The call to faith. 
 
 4. The Character of Healing. 
 
 (1) Immediate. 
 
 (2) Thorough. 
 
 5. The Outcome of Healing. 
 
 ( 1 ) The inquiry and the answer. 
 
 (2) The revelation and the message. 
 
 (3) The testimony and the result. 
 
OUTLINE STUDIES 167 
 
 In "Conversations with Christ," by Lucas, it is sug- 
 gested that the man was not quite genuine, because his 
 suffering had debased him. For this reason it is 
 thought that he at once told the enemies of Christ 
 who it was who had' healed him, but whether this is 
 correct or not, the heart O'f our Lord's message to him 
 is found in verse 11. 
 
 1. Restoration. "He that made me whole." This 
 healing of the man, typifying the spiritual blessing of 
 Christ, has several characteristics: (1) It was free. 
 The man had "nothing to pay." (2) It was full. The 
 man was "made whole." (3) It was immediate. 
 Christ's blessings do not take long to bestow. (4) It 
 was permanent. The trouble never came back. These 
 four points are true of Christ's salvation. 
 
 2. Requirement. "Take up thy bed and walk." 
 Christ not only restores, but expects his followers to 
 grow and make progress, and the man's action is a 
 symbol of what believers ought to do. (1) There 
 should be obedience. Christ commands us to show in 
 our life that we are healed. (2) There should be holi- 
 ness. The "whole-ness" of the body is a fit symbol 
 of the holiness of the soul. (3) There should be testi- 
 mony. By lip and by life we should tell others of what 
 Christ has done for us. Gratitude alone should prompt 
 us to do this. 
 
 3. Restoration and Requirement Inseparable. "The 
 same said unto me." This is an important point, show- 
 ing that salvation and obedience are absolutely in- 
 separable. We must never emphasize the one without 
 the other. Inquirers about Christianity should be told 
 that two things make up a Christian, salvation and 
 obedience ; not only birth, but growth. Christ lived and 
 died and rose, first, to restore men to rig^ht relations 
 with God; and then to bring their lives into harmony 
 with the Divine ideal. This is also a hint to Christians 
 
168 THE APOSTLE JOHN 
 
 for what God has joined together we must never put 
 asunder. We are delivered in order to serve (Luke 
 1 : 74 ; 1 Pet. 2:9). Walking is often used as a symbol 
 of our spiritual expression of life (Eph. 4:1; 5:2). 
 These two combined and inextricably bound up con- 
 stitute essential Qiristianity. 
 
 Chapter 5 : 19-29 
 
 After the miracle and the hostility arising out of it, 
 came Christ's vindication of himself (vs. 19-47), and 
 in verses 19-29 we see Christ's claim to authority with 
 its threefold, "Verily, verily." 
 
 1. Christ and the Father — Position (vs. 19-23). 
 
 2. Christ 'and Individuals — Life (v. 24). 
 
 3. Christ and the World— Authority (vs. 25-29). 
 Thus we have three pictures of Christ and three 
 
 attitudes of Christians : ( 1 ) In relation to the world, 
 Christ is to be honored; (2) in relation to the indi- 
 vidual, Christ is to be trusted; (3) in relation to the 
 Father, Christ is to be imitated. 
 
 Chapter 5 : 30-47 
 
 In the course of his vindication, Christ spoke of 
 certain "witnesses," and when this passage is put with 
 others, we find no less than seven distinct testimonies 
 to him in this Gospel: (1) Himself (v. 31; 8:14); 
 (2) John the Baptist (5:33); (3) Miracles (5:36); 
 (4) The Father (5:37); (5) Scripture (5:39-47); 
 (6) The Holy Spirit (15 : 26) ; (7) Believers (15 : 27). 
 
 Chapter 6: 1-21 
 
 The record of the feeding of the five thousand in 
 all four Gospels indicates its importance as a crisis, 
 and a careful study of the evangelists shows that the 
 
OUTLINE STUDIES 169 
 
 miracle introduces Christ in four different aspects: as 
 the Messiah in Matthew; the Teacher in Mark; the 
 gracious Man in Luke ; and the Divine Person in John. 
 
 1. The Circumstances (vs. 1-4). 
 
 2. The Conversation (vs. 5-7). 
 
 3. The Confession (vs. 8, 9). 
 
 4. The Command (v. 10). 
 
 5. The Confidence (v. 11). 
 
 6. The Care (vs. 12, 13). 
 
 7. The Consciousness (v. 14). 
 
 8. The Caution (v. 15). 
 
 As every miracle is a parable, we may look at this 
 incident as revealing some of the deepest truths of the 
 Gospel. 
 
 1. The Revelation. A wonderful picture of Christ. 
 (1) His consciousness. He knew all the circumstances 
 and was purposing to do something, because he had 
 the ability (v. 6). (2) His calmness. In both miracles 
 the beautiful quiet and perfect rest fulness of Christ 
 are most impressive. We are taught afresh the truth 
 of BushnelFs words, that the character of Christ for- 
 bids his possible classification with man. 
 
 2. The Request. He associates himself with his 
 disciples, because he wishes to teach them. (1) His 
 consultation. He took counsel with them, regarding 
 them as his fellow- workers. (2) His co-operation. He 
 called them to an apparently impossible work when he 
 told them to give the people food. 
 
 3. The Respo?ise. The attitude of the disciples is 
 full of spiritual meaning. (1) The surrender. They 
 were to bring their little store to him. He always uses 
 natural means as far as they will go. He might have 
 worked the miracle without these loaves and fishes, but 
 he chose to receive them, and so the men were told to 
 bring what they had to him. This means full surrender 
 of everything, however small, for "loaves unblessed 
 
170 THE APOSTLE JOHN 
 
 are loaves unmultiplied." (2) The service. Then, 
 with his blessing resting on their scanty supply, they 
 were bidden to go and feed the multitude. Christ can 
 make much of inadequate means if only they are fully 
 yielded to him. All that he requires is complete sur- 
 render, perfect trust, and loyal obedience. To quote 
 Bushnell again, "Duty is not measured by our ability." 
 Indeed, as Prebendary Webb-Peploe has said, respon- 
 sibility is "ability to respond," our response to his 
 ability. 
 
 4. The Result. The outcome was complete satisfac- 
 tion of the needs of the people. They were all filled 
 by means of Christ's miracle and the disciples' work. 
 We can also be quite sure that the disciples themselves 
 were still more deeply impressed by their Master's in- 
 fluence and power, and were led thereby to deeper, 
 stronger faith. 
 
 "Unspeakable thy joy, 
 And glorious thy reward, 
 H by thy barley loaves one soul 
 Has been brought home to God." 
 
 Chapter 6 : 22-40 
 
 The great discourse, or it may be the discussions, in 
 this chapter followed immediately on the feeding of 
 the five thousand. That event was evidently one of the 
 turning-points of Christ's ministry, and the discussions 
 with the Jews, followed by the departure of many pro- 
 fessed disciples, show the vital importance of the occa- 
 sion. For the moment we are only concerned with one 
 section, before taking a general view of the whole. 
 
 1. Inquiry (vs. 22-25). 
 
 (1) The people. 
 
 (2) The surprise. 
 
 (3) The desire. 
 
OUTLINE STUDIES in 
 
 2. Reproof (vs. 26-29). 
 
 (1) Rebuke. 
 
 (2) Exhortation. 
 
 (3) Direction. 
 
 3. Correction (vs. 30-35). 
 
 (1) As to source. 
 
 (2) As to gift. 
 
 (3) As to character. 
 
 4. Instruction (vs. 36-40). 
 
 (1) The comers. 
 
 (2) The Christ. 
 
 (3) The Father. 
 
 The references to bread in this chapter are to be 
 explained not only by the miracle, but by the fact that 
 the Passover and the feast of unleavened bread v^^ere 
 near (6 :4) . To the Jews the symbol of bread was full 
 of spiritual meaning. The manna in the wilderness 
 (Exod. 16: 15), the bread earned by Adam (Gen. 
 3:19), the bread brought by Melchisedek (Gen. 
 14: 18), the bread given by Joseph (Gen. 41 : 54), the 
 unleavened bread at the Passover (Exod. 12: 15), the 
 shewbread in the tabernacle (Exod. 40:23), all occu- 
 pied an important place in Jewish thought. It is 
 therefore not surprising that Christ used this bread as 
 a symbol of himself. When Satan met Christ in the 
 wilderness, it might have seemed as though bread were 
 everything, but our Lord soon showed that there was 
 something far higher (Luke 4:4). Man is much more 
 than physical, or else life would depend on bodily 
 health. 
 
 1. Christ the Source of Life. The analogy fails 
 here, because bread cannot give life to the body, while 
 Christ is the life of the soul. We can do without many 
 things, but for the repair of physical waste we must 
 have food. Sin wastes spiritual strength, and for this 
 reason we need life (6:53). Christ is our life, re- 
 12 
 
1^72 THE APOSTLE JOHNf 
 
 pairing the waste and giving new powers (6: 51). In 
 the Incarnation he was God mith us ; at Calvary, God 
 for us ; at Pentecost, God in us. 
 
 2. Christ tlie Support of Life. When hfe has been 
 given, new strength comes and has to be maintained, 
 for every part of our nature requires continual suste- 
 nance. Just as the manna did not last for two da}-5. 
 so our Lord's Prayer is "Give us this day our daily 
 bread." Christ provides this, for he not only died to 
 become the source of our life, but he lives to be its 
 support. Day by day Christ is our life, and to us to 
 live is Christ ( 1 Cor. 1 : 30 ; Phil. 1 : 21 ; Gal. 2 : 20) . 
 
 3. Christ the Satisfaction of Life. There is such a 
 thing as bare physical existence without enjoyment, 
 but as bodily vigor implies far more than mere exist- 
 ence, so in spiritual things our needs are great and 
 continuous. The supreme question for Christians is 
 whether they enjoy their religion. It has been said 
 that "some people have just enough religion to make 
 them miserable." But Christ intends us never to 
 hunger (v. 35) and to "live for ever" (v. 51). The 
 New Testament has many suggestions expressed by 
 words like "riches," "fulness," "abundance." Christ 
 has fed millions and is still inexhaustible, and if only 
 we receive him in his fulness, we shall be "satisfied 
 with favor" (Deut. 33:23; Psa. 36:8; 65:4; 103:5; 
 Jer. 31:14). 
 
 Chapter 6: 25-71 
 
 It will readily be seen that these discourses are the 
 sequel of the miracle of the feeding of the five 
 thousand, and the perfect naturalness of the subject 
 will also be realized when looked at in connection with 
 the dialogues with the Jews, for a careful consideration 
 shows the gradual growth of the opposition and at the 
 same time the true significance of Christ's words. 
 
OUTLINE STUDIES 173 
 
 1. Discussion (vs. 25-40). (1) This was the first 
 stage, which ended with the claim by Christ to be the 
 Heavenly bread. 
 
 2. Dissatisfaction (vs. 41-51). (2)' The Jews mur- 
 mured at this claim in view of what they believed they 
 knew of his earthly origin and circumstances. But 
 Christ in reply did not mitigate, but intensified his claim 
 by saying' that the bread was his flesh. 
 
 3. Dissension (vs. 52-59). (3) This was the out- 
 come, for the Jews now strove with one another, being 
 horrified at the very thought of "flesh to eat." Again 
 Christ maintained and more than maintained his posi- 
 tion by elaborating the thoughts, and telling them once 
 again of himself, his Hfe and work, and the assurance 
 of the eternal consequences to those who were united 
 to him. 
 
 4. Defection (vs. 60-66). (4) This was too much 
 for many of his nominal disciples, and the result was 
 defection, for they could not possibly continue with 
 One who had been saying such difficult, mysterious and 
 impossible things. 
 
 5. Devotion (vs. 67-71). (4) It was then that our 
 Lord turned to the Twelve and sought the proof of 
 their devotion, and was assured by Peter speaking for 
 them all that, notwithstanding everything, they were 
 convinced that he had the words of eternal life, as the 
 Holy One of God, and on this account they could not 
 and would not go away. 
 
 As we review these conversations and discourses, we 
 cannot help noticing three solemn lessons. 
 
 1. The Inevitahh Result of Truth. We see this in 
 the way in which the Jewish character was revealed 
 and its destiny settled in relation to Christ. 
 
 2. The Invariable Attitude of Evil. The opposition 
 to our Lord is seen to be associated with his death, 
 and it is not too much to sav that dislike, if not hatred, 
 
IH THE APOSTLE JOHN 
 
 of the x^tonement, together with rejection of the One 
 who atones, constitute the predominant features of all 
 opposition to Christ and Christianity through the ages 
 (1 Cor. 1:18, 25). 
 
 3. The Immeasurable Satisfaction of Christianity. 
 This is seen all through these wonderful chapters, re- 
 vealing our Lord as a personal Saviour, who dwells in 
 a believer, is assimilated by him, and satisfies the 
 hunger of the soul forever (vs. 35, 51, 57, 68). So 
 that we may say in this, as in other connections, "Christ 
 is all." ^ 
 
 Chapter 7: 1-31 
 
 The third manifestation of Christ to the Jews ex- 
 tends from 7:1 to 10: 21, during which time he shows 
 more fully and clearly than ever his Divine claims, and 
 side by side with this we observe the development of 
 the controversy which eventually led to his rejection 
 by the nation. The entire section is marked by its re- 
 lation to the feast of tabernacles (7: 1, 14, 37; 9: 1). 
 
 1. The Challenge (7: 1-13). 
 
 (1) The peril seen. 
 
 (2) The proof sought. 
 
 (3) The purpose shown. 
 
 2. The Controversy (7: 14-24). 
 
 (1) Testimony given. 
 
 (2) Testimony questioned. 
 
 (3) Testimony confirmed. 
 
 3. The Conflict (7:25-31). 
 
 (1) Resistance. 
 (2)" Revelation. 
 (3) Result. 
 In the course of this discussion between Christ and 
 the Jews, we notice in particular three solemn truths. 
 
 1 For a consideration of the Lord's Supper in the light of this 
 ehapter, see page 199. 
 
OUTLINE STUDIES 175 
 
 1. Relationship to God. The issue was becoming 
 more and more definite. The Jews claimed to be pre- 
 eminently the people of God, expecting a Messiah, and 
 yet when the Messiah was in their midst, they did not 
 accept him. This thought of their relationship to God 
 had no meaning for them, except in relation to their 
 past, and everything connected with Abraham and the 
 covenant seemed to them to make all things sure. Their 
 present spiritual condition counted for nothing; they 
 only rested upon a relationship from ancient days which 
 they considered sufficient for everything. But in strong 
 and striking contrast our Lord emphasized the necessity 
 of their proving themselves true children of Abraham 
 (Luke 3:8). 
 
 2. Realization of Truth. Christ told them the simple 
 yet sufficient way of proving the truth of his state- 
 ments, "If any man willeth to do his will, he shall 
 know of the teaching, whether it is of God or whether 
 I speak from myself" (7: 17). This shows that truth 
 becomes known through doing or being willing to do 
 the will of God. The passage teaches that, as we obey 
 what we know, there comes into our lives an ever- 
 increasing conviction that we are on the side of truth. 
 This is one of the ways in which the Fourth Gospel 
 emphasizes obedience as a condition of intellectual 
 illumination. There is an objective doctrine and a 
 subjective element in man, and when the two are united 
 in simple obedience, the result is spiritual assurance. 
 "There is no revelation possible to the rebellious, the 
 half-hearted, or the apathetic ; but when the whole man 
 makes a true self -surrender of himself to God, his eyes 
 become opened to truth and he knows the doctrine" 
 (Holdsworth, "The Life Indeed," p. 94). 
 
 3. Refusal of Christ. Notwithstanding all that our 
 Lord said, it is clear that prejudice prevented them 
 from accepting him and his teaching. Decision has to 
 
176 THE APOSTLE JOHN 
 
 be faced, and in this section men are evidently making 
 up their minds with reference to Jesus Christ. Some 
 accept, but others reject, and the conflict of thought 
 leads to a corresponding conflict of determination with 
 all the results later on of open and utter opposition. 
 Unbelief is seen here, as elsewhere, to be the funda- 
 mental sin, "Ye will not come." 
 
 Chapter 7 : 32-52 
 
 It was necessary for something to be done in the 
 face of these discussio'us and their differing results 
 (vs. 30, 31). Men always have to take sides in rela- 
 tion to Christ. One attitude is impossible, that of 
 ignoring him. 
 
 1. The Hostile Attitude (vs. 32-36). 
 
 (1) The embassy. 
 
 (2) The greeting. 
 
 (3) The outcome. 
 
 2. The Loving Attitude (vs. 37-39). 
 
 (1) The one condition. 
 
 (2) The assured welcome. 
 
 (3) The complete satisfaction. 
 
 3. The Varied Result (vs. 40-52). 
 
 (1) Division. 
 
 (2) Confession. 
 
 (3) Hardness. 
 
 This is one of the many illustrations of the striking 
 contrast caused by Christ. 
 
 1. Christ and his enemies. His clear enunciation of 
 truth and his assurance of a loving welcome were met 
 by a determination to oppose and reject his offer. We 
 see all through the story the growth of that hardness 
 which at length culminated at the crucifixion. 
 
 2. Christ and his friends. The wonderful testimony 
 on the last day of the feast (vs. 37-39) is a striking 
 instance of what our Lord is willing and able to be to 
 
OUTLINE STUDIES 177 
 
 those who follow him. He is the perennial source of 
 spiritual life and the perfect satisfaction of that life. 
 Not only so, but others are blessed through those who 
 receive him, for they become rivers of blessing (v. 38). 
 This reference to the Holy Spirit and the condition of 
 his coming at Pentecost, consequent upon the glorifica- 
 tion of Jesus Christ, has its personal and spiritual 
 counterpart, for the Holy Spirit only comes down into 
 our hearts when the Lord Jesus Christ is on his throne 
 there. If we will but commit ourselves to him in 
 simple, childlike faith and surrender and admit him 
 into our hearts, and then permit him to be our Lord, 
 we shall soon be enabled by his grace to transmit to 
 others the blessings of his Divine grace. 
 
 Chapter 8: 1-11 
 
 It is well known that this passage is disputed in so 
 far as it is part of the present Fourth Gospel, but 
 whatever may be said about its place here, there seems 
 to be no doubt that it represents a true incident in our 
 Lord's life. It has been well said that it is so marked 
 "by the wisdom, holiness, and goodness of him to 
 whom it is attributed that it could no more have been 
 invented than any other feature in the inimitable life 
 of Christ." In studying our Lord, we can look at his 
 life as a whole, and consider its general effect, or we 
 can confine attention to particular topics. Of the latter 
 there is scarcely one more interesting than the present 
 story, in which we see our Master's self-possession, 
 insight and wisdom. 
 
 1. Christ and the men (vs. 1-9). 
 
 (1) Malignant hatred. 
 
 (2) Probing silence. 
 
 (3) Determined wilfulness. 
 
 (4) Perfect conviction. 
 
178 THE APOSTLE JOHN 
 
 2. Christ and the woman (vs. 9-11). 
 
 (1) Personal contact. 
 
 (2) Searching gaze. 
 
 (3) Judicial decision. 
 
 (4) Loving admonition. 
 
 In this twofold attitude of one and the same Person, 
 we notice the different expressions of the same feature. 
 This contrast between our Lord's attitude to the man 
 and to the woman calls for careful attention. He was 
 the same Christ and yet was very different to the two 
 parties. 
 
 1. The Twofold Attitude. To both he showed his 
 wisdom, justice, and love. He manifested his wisdom 
 to the men by showing that he knew their plot and 
 would vanquish their claim. He showed his wisdom 
 to the woman in his careful distinction between concern 
 for her guilt and for the salvation of her soul. He 
 showed his justice to the men in his refusal to deal 
 with matters outside his province, and to the woman in 
 his strict insistence on righteousness of life. His love 
 was shown to the men in his endeavor to awaken their 
 conscience to a sense of their sin, and to the woman in 
 his careful and sympathetic dealings with her, notwith- 
 standing that she was henceforth to live a different life. 
 
 2. The Cause of this Twofold Attitude. The reason 
 why the one Christ was so different in each case was 
 due to the difference in the people before him. It is 
 a solemn truth that God is to us what we are to him. 
 If we come to him with idols in our hearts, he will 
 answer us according to those idols, but if we come to 
 him with penitence and sincerity, he will deal with us 
 accordingly. The same sun that melts the ice hardens 
 the clay, and God's relation to us always depends upon 
 our relation to him. 
 
OUTLINE STUDIES 179 
 
 CHAPTERS: 12-59 
 
 The discussions at the feast of tabernacles are con- 
 tinued, and the section of which this is a part extends 
 from 7 : 37 to 8 : 59 and deals with the last day of the 
 feast of tabernacles. 
 
 Four classes of people may be distinguished : The 
 orthodox party, represented by the Pharisees, who were 
 mainly hostile and are usually described by John as 
 "the Jews"; the ordinary people who came up to the 
 feast, and who were not definitely on one side or the 
 other; the religious officials, mainly Sadducees; the 
 disciples of Christ. 
 
 1. Divine Testimony (vs. 12-20). 
 
 (1) To himself. 
 
 (2) To the Father. 
 
 (3) To the Jews. 
 
 2. Solemn Announcement (vs. 21-30). 
 
 ( 1 ) About the Jews. 
 
 (2) About the Father. 
 
 (3) About himself. 
 
 3. True Disciples (vs. 31-36). 
 
 (1) Abiding in Christ's Word. 
 
 (2) Knowing Christ's Truth. 
 
 (3) Possessing Christ's freedom. 
 
 4. Nominal Children (vs. 37-42). 
 
 (1) Wicked life. 
 
 (2) Empty boasting. 
 
 (3) Sinful nature. 
 
 5. Real Foes (vs. 43-47). 
 
 (1) Deadness of perception. 
 
 (2) Offspring of Satan. 
 
 (3) Rejection of Christ. 
 
 6. Dvvine Claims (vs. 48-59). 
 
 (1) Sincerity. 
 
 (2) Sinlessness. 
 
 (3) Salvation. 
 
180 THE APOSTLE JOHN 
 
 As we review these various discussions, we are 
 enabled to see what it is to be a true Christian. 
 
 1. Knowing Divine Truth (v. 32). We need truth 
 because of our ignorance and error about God, about 
 life, and about eternity. Christ himself is the truth 
 (1:17; 14:6; 18:37), and now "truth is in Jesus" 
 (Eph. 4:21), since he reveals God, Hfe, and eternity. 
 This truth is a power, for Christ promises it shall 
 make us free. Our intellectual bondage, due to ignor- 
 ance, error, and prejudice; our religious bondage, due 
 to self -righteousness ; our spiritual bondage, due to our 
 sinfulness — shall all be removed. 
 
 2. Possessing Dknne Sonship (v. 35). In time past 
 those who were out of Christ were children of the 
 devil (v. 44), but now we are God*s children, by adop- 
 tion (Rom. 8: 15) and regeneration (John 1: 12). 
 
 3. Enjoying Dimne Liberty (vs. 32, 36). Freedom 
 is one of the greatest privileges and blessings of the 
 Gospel and includes liberty from the guilt and power 
 of sin, from all merely human bondage (Gal. 5:1). 
 And yet by a beautiful spiritual paradox it involves 
 complete slavery to Christ. Liberty is not license. We 
 are at once Christ's slaves and Christ's freemen. 
 Liberty consists in the possession of God and surrender 
 to his will. As the Episcopal Collect says, "Whose 
 service is perfect freedom." And a hymn- writer re- 
 marks, "A life of self -renouncing love is a life of 
 liberty." 
 
 Chapter 9:1-38 
 
 Some think this incident follows immediately on 
 8 : 59, at the Feast of Tabernacles, but it is perhaps 
 better to regard it as happening about three months 
 after at the Feast of the Dedication (10:22), becau.se 
 of certain events which seem to have taken place in 
 Galilee between the two feasts. 
 
OUTLINE STUDIES 181 
 
 1. The Miracle zvorked (vs. 1-12). 
 
 (1) The need (vs. 1-3). 
 
 (2) The worker (vs. 4-6). 
 
 (3) The deed (vs. 7-12). 
 
 2. The Miracle tested (vs. 13-34). 
 
 (1) The man examined (vs. 13-18). 
 
 (2) The parents examined (vs. 19-23). 
 
 (3) The man re-examined (vs. 24-34). 
 
 3. The Miracle crowned (vs. 35-41). 
 
 (1) The demand made (v. 35). Faith. 
 
 (2) The homage accepted (v. 38). Worship. 
 
 (3) The work done (vs. 39-41). Judgment. 
 This is one of the most striking instances of the 
 
 opposition to Christ shown by the Jewish authorities, 
 and the main thought of the lesson can be seen in the 
 contrast between the "we know" of the Pharisees 
 (v. 24) and the "I know" of the man (v. 25). 
 
 1. Prejudice. "We know" (v. 24). All through 
 the story we see (1) the official pride, (2) the utter 
 formalism, (3) the deliberate bias, and (4) the abso- 
 lute falsehood of those who were determined to reject 
 Christ. This opposition was due to the will influenced 
 by desire. 
 
 2. Reception. "I know" (v. 25). In the man we 
 see (1) his personal humility, (2) his experimental 
 belief, (3) his spiritual discernment, (4) his joyous 
 confidence. All this was caused by willing obedience 
 founded on simple trust. We can, therefore, rejoice in 
 the assurance that comes from experience as the 
 foundation of faith. This is invincible and unassail- 
 able, for no one can touch or set aside the reality 
 which comes from a personal contact with Christ. 
 
 "Whoso hath felt the Spirit of the Highest 
 Cannot confound nor doubt him nor deny ; 
 Yea, with one voice, O world, though thou deniest, 
 Stand thou on that side, for on this am I." 
 
182 ' THE APOSTLE JOHN 
 
 Chapter 10: 1-18 
 
 There is a close connection between this and chapter 
 9. Jesus continues his remarks to the Pharisees due to 
 their conduct in excommunicating the man who had 
 been bom bhnd. They claimed to be the expounders 
 of the Divine law, and in that capacity they had dealt 
 with the man, and, if their action was true, the man 
 had undoubtedly forfeited his proper place among 
 God's people. But their sentence did not reflect God's 
 judgment, and the Pharisees were not true spiritual 
 guides, for they did not seek God's honor. Thus, the 
 subject of verses 1 to 21 is the contrast between these 
 false guides and Jesus himself, the true Guide. The 
 relations of a shepherd and his sheep are used allegori- 
 cally, and the subject is unfolded in three contrasts 
 (vs. 1-6, 7-10, 11-15). The figures of shepherd and 
 sheep would be very familiar (Jer. 23: 1-4; Ezek. 34; 
 Zech. 11:16). 
 
 As the verses are somewhat hard to divide, because 
 the entire subject is blended gradually through the 
 three contrasts, it will perhaps be best to look at it 
 under the four following figures : 
 
 1. The Fold. 
 
 (1) The place (v. 1). 
 
 (2) The intruders (v. 1). 
 
 (3) The porter (v. 3). 
 
 2. The Door. 
 
 (1) The claim (vs. 7, 9). 
 
 (2) The test (v. 8). 
 
 (3) The assertion (vs. 8, 10). 
 
 3. The Flock. 
 
 (1) Life (vs. 9, 10). 
 
 (2) Intercourse (vs. 3, 4). 
 
 (3) Conduct (vs. 4, 5). 
 
OUTLINE STUDIES 183 
 
 4. The Shepherd. 
 
 (1) And the fold (vs. 2, 4, 9). 
 
 (2) And the intruder (vs. 1, 5, 12, 13). 
 
 (3) And the sheep (vs. 2, 3, 4, 14, 15, 16). 
 
 In this lesson we have the final metaphor expressive 
 of the various • relationships of Christ to his people. 
 
 1. The Shepherd. This was so^mething entirely new. 
 He had spoken in parables generally (Luke 15), but 
 now he speaks of himself as the Shepherd. As such, 
 he is the (1) Saviour; (2) owner; (3) friend; (4) 
 guide of his flock. Each of these points can be seen 
 in the lesson. And, as such, he (1) saves; (2) keeps; 
 (3) loves; (4) leads. Each one of us ought to be 
 able to take this home to the heart and say, "The Lord 
 is my Shepherd" ( Psa. 23 : 1 ) . 
 
 2. The Sheep. Almost every verse has something 
 to say about the relation of the sheep to the Shepherd 
 (all of which should be noted), but we will concentrate 
 on verse 9, which tells of three things : Safety, Liberty, 
 Satisfaction. (1) We are saved by the Shepherd, who 
 gives his life for our redemption (vs. 11, 15). (2) 
 We enjoy freedom through the open door of the sheep- 
 fold, and rejoice in our liberty in Christ (Gal. 5:1). 
 (3) The satisfaction comes" from the "pasture," the 
 spiritual food which is ours, as Christ, our Shepherd, 
 leads us day by day. 
 
 3. The Under-Shcpherds. The solemn contrast be- 
 tween the false shepherds and the true Shepherd con- 
 veys a definite lesson for all Christian workers. We 
 are expected under Christ to be of help to his people, 
 whether as a "porter" or in some other capacity. Let 
 us take care that we are not like the Pharisees, hirelings 
 (vs. 12. 13). Our position should be in Christ; our 
 devotion should be shown for Christ's sheep; and our 
 spiritual life should be marked by knowledge, sym- 
 pathy, and love. 
 
ia4 THE APOSTLE JOHN 
 
 4. The ''Other Sheep/' Verse 16 looks forward to 
 the future, and it is significant that Christ already 
 spoke of them as belonging to himself, "I have." He 
 also said, "Them also I must bring," and yet we know 
 that he did not, personally, in his earthly lifetime, bring 
 a single one of them. What, then, is the meaning of 
 this solemn "I must"? Surely, it is that they are to 
 be brought through us, and this is the specific work of 
 what we call missions or world-wide evangelization. 
 
 Chapter 10: 19-30 
 
 Opposition to Christ was continually growing and 
 ripening, until at length the utterances about himself 
 as the Shepherd, about the hireling, the wolf and the 
 sheep, led to the inevitable clash between him and his 
 foes, involving a severing of the true and the false in 
 those who heard him (vs. 19-24). 
 
 1. The serious separation (v. 19). 
 
 2. The solemn declaration (v. 25). 
 
 3. The significant explanation (v. 26). 
 
 4. The safe preservation (vs 28-30). 
 
 The entire passage shows the contrast between those 
 whom Christ described as "my sheep," and those of 
 whom he said, "Ye are not of my sheep." 
 
 1. My Sheep. In the course of Christ's statements 
 he mentions no fewer than seven separate statements 
 of his relation to his followers. They hear his voice, 
 he knows them, they follow him, he gives them eternal 
 life, they shall never perish, no one shall snatch them 
 out of his hand, no one can snatch them out of the 
 Father's hand. And this sevenfold relationship to man 
 is based on Christ's unique relation to God (v. 30). 
 
 2. Not my Sheep. In striking contrast the Jews are 
 told that their inability and unwillingness to l>elieve were 
 due to the fact that these elements of relationship were 
 not true of them (v. 26). Nothing could be more 
 
OUTLINE STUDIES ISS 
 
 striking than this plain and definite contrast. Men are 
 either Christ's "sheep" or they are not. There is no 
 other alternative. 
 
 Chapter 10: 31-42 
 
 Now comes the close and culminating points of the 
 great discussion. The Jews at once recognize that our 
 Lord had asserted his deity (v. 30), and it is this claim 
 that constitutes the reality and bitterness of the oppo- 
 sition. 
 
 1. The attack (v. 31). 
 
 2. The appeal (v. 32). 
 
 3. The answer (v. 33). 
 
 4. The accusation (vs. 34-38). 
 
 5. The action (v. 39). 
 
 6. The avoidance (v. 40). 
 
 7. The acceptance (vs. 41, 42). 
 
 And so the breach was complete. The Jews sought 
 but failed to separate the good works of Christ and 
 the Person who performed them. They would not 
 mind accepting the works even though they were set 
 on stoning the Worker. But Christ did not because 
 he could not withdraw his claim, and so we have the 
 two parties, those who would not and did not accept 
 him, and those who would and did. 
 
 1. The Faithless. Four times the Jews had wished 
 to take him (7:30, 32, 44; 10:39); twice they had 
 taken up stones to cast at him (8:59; 10:31), 
 while on an earlier occasion they had sought to kill 
 him (5:18). The enmity aroused by his healing on 
 the Sabbath day (chap. 5) had never really died out 
 (7: 1, 19, 25), but increased and was intensified, point 
 by point, until at last it culminated in this hostility. It 
 is sad to think that while he was welcomed in Samaria 
 (chap. 4), and was not very severely opposed in Galilee 
 
186 THE APOSTLE JOHN 
 
 (chap. 6), yet in the center of the nation, at Jerusalem, 
 he was met with the most violent and virulent hostihty. 
 2. The Faithful. In striking and beautiful contrast 
 is the acceptance of him during this period of retire- 
 ment beyond the Jordan, and after the effort of the 
 Jews to take him, this acknowledgment of him and his 
 claims must have been a delight and a true refreshment 
 to his wearied body and mind. ''Many believed on him 
 there" (v. 42). Here again the contrast is clear-cut 
 and definite. 
 
 Chapter 11 : 1-16 
 
 It has been well and most suggestively pointed out 
 (H. W. Clark, in "The Christ From Without and 
 Within") that at the end of the tenth chapter a break 
 is made in the narrative, and the method of writing is 
 resumed which had been dropped at the end of the 
 fourth chapter. In chapters 1-4 the record gives vari- 
 ous incidents about Christ, while from chapters 5-9, 
 inclusive, Christ mainly speaks for himself, expressing 
 his own inner life and consciousness. "Now John be- 
 gins to speak about Christ once more." 
 
 At the same time we are reminded of the friendships 
 of Christ, as we are introduced to Mary, Martha, and 
 Lazarus. 
 
 1. Love's Interest (vs. 1-4). The message sent to 
 Christ was based on his love to Lazarus. But our Lord 
 thought first and foremost of the glory of God. 
 
 2. Love's Delay (vs. 5, 6). The force of the word 
 "therefore" seems strange. How could Christ love 
 Lazarus and yet allow him to die? It was because the 
 death was seen to bring more glory to God. 
 
 3. Lovers Courage (vs. 7-10). When the time came 
 for action, nothing could stop Christ, for he was "im- 
 mortal" till his work was done. 
 
OUTLINE STUDIES 187 
 
 4. Love's Purpose (vs. 11-16). The words "friend" 
 and "glad" are significant, for Christ was about to 
 show what he would do'. He had already raised the 
 dead, but this would be the greatest miracle of all. 
 
 As we ponder this passage, we see the characteristics 
 of Christ's love to Lazarus, Martha, and Mary. 
 
 1. Personal Love. It was concentrated on each of 
 the three. Love is always and necessarily personal, 
 whether it is the love of pity or of pleasure, love for 
 the disobedient or the obedient. The realization of 
 Christ's pitying love brings the sinner to repentance, 
 while the consciousness of personal love brings joy and 
 peace to the believer. 
 
 2. Perfect Love. Christ's love was always unselfish, 
 self-denying, self-sacrificing. While natural affection 
 brings pleasure and delight in the return it elicits, 
 Christ's love was disinterested, pure, unselfish. He 
 loved not l^ecause of what they could be to him, but 
 of what he could be to them. True love is always 
 ready to give itself for others. And the various refer- 
 ences to Christ's love are inevitably and closely asso- 
 ciated with its proof in the gift of himself (John 
 15: 13; 2 Cor. 5:14; Gal. 2:20; Eph. 5:2). 
 
 3. Particular Love. Christ loved Lazarus and yet 
 allowed him to die (v. 4), because love could see far 
 ahead and knew that the death would result in greater 
 blessing to all. He loved Martha in an entirely 
 different way, as is seen by the conversation (vs. 
 17-27). A strong and robust woman, with more 
 strength than pathos, the conversation was character- 
 istic of her nature, as understood by Christ. No pathos 
 was used, because none was necessary. The supreme 
 thought was that of instruction, and in this the vnsdom 
 of Christ's love was shown. His love for Mary was 
 again quite different, because she was overwhelmed 
 with her sorrow, and it may be that this fact is the 
 
 13 
 
188 THE APOSTLE JOHN 
 
 explanation of the truly remarkable and mysterious 
 words used of Christ's feelings at this time, which were, 
 for some reason or another, those of anger rather than 
 grief. Even his weeping seems to have been associated 
 with the thought of Mary's overwhelming sorrow at 
 the merely physical loss, great though it was (v. 33). 
 Christ's love saw further and would bring sure comfort. 
 Thus, Christ's love was different from all three. To 
 Lazarus he was the mighty Lord. To Martha the 
 eternal life. To Mary the Incarnate love. Thus he 
 dealt with each according to temperament, in his kind, 
 wise, sufficient, discriminating and satisfying affection. 
 
 4. Perpetiml Love, Here and elsewhere it is clearly 
 seen that Christ loves for all time. His love is at 
 once persevering (John 13 : 1), powerful (Rom. 8: 37), 
 and permanent (Rom. 8:35). 
 
 5. Practical Love. In this and in all other passages 
 there is an entire absence of rhapsody, nothing sensuous 
 or glowing, but everything calm and balanced. Christ's 
 love was ardent, and yet reverent, because it was a 
 matter of action rather than emotion. 
 
 It is for us to receive that love (1 John 4: 16), to 
 abide in it as our home (John 15: 10), to respond to 
 it by letting God love us (John 13: 35 ; 1 John 4: 19), 
 and then to reflect it by a life of definite, practical, 
 unselfish, self-sacrificing love (Eph. 5:2). 
 
 Chapter 11 : 1-44 
 
 In order to look at the entire story of the raising of 
 Lazarus, it is necessary to consider the earlier verses 
 again. After the Feast of Dedication (10:22), in 
 December, A. D. 29, Christ retired to Perea on the 
 East of Jordan ( 10 : 40) , where he rested in seclusion, 
 in view of Jewish hostility, until the message came 
 from Mary and Martha (11:3). It was this that 
 brought him again to Bethany of Judaea, 
 
OUTLINE STUDIES 189 
 
 1. The Great Problem. Jesus and Suffering (vs. 
 
 1-16). 
 
 (1) The announcement (vs. 1-3). 
 
 (2) The attitude (vs. 4-6). 
 
 (3) The appeal (vs. 7-10). 
 
 (4) The action (vs. 11-16). 
 
 2. The Great Revelation. Jesus and Martha (vs. 
 
 17-27). 
 
 (1) The sorrow (vs. 19-21). 
 
 (2) The conviction (vs. 22, 24). 
 
 (3) The revelation (vs. 23-26). 
 
 (4) The confession (v. 27). 
 
 3. The Great Sorrozv. Jesus and Mary (vs. 28-37). 
 
 (1) The grief (vs. 28-32). 
 
 (2) The concern (vs. 33, 34). 
 
 (3) The sympathy (vs. 35, 36). 
 
 (4) The surprise (v. 37). 
 
 4. The Great Victory. Jesus and Death (vs. 38-44). 
 
 (1) The command (v. 39). 
 
 (2) The reminder (v. 40). 
 
 (3) The prayer (vs. 41, 42). 
 
 (4) The power (vs. 43, 44). 
 
 Resurrection is one of the great words of the New 
 Testament, and is associated with some of the most 
 important facts of the Gospel. Its prominence in the 
 early Church teaching (Acts 2 : 24 ; 3 : 15 ; 4 : 10 ; 5 : 31 ; 
 10:40; 22:8; 23:6, etc.) suggests that in some re- 
 spects it is the very center of Christianity. There are 
 four resurrections in the New Testament, and each 
 calls for special attention. 
 
 1. The Resurrection of Christ. This was according 
 to his own promise (John 2: 19), and it is this that 
 makes Easter Day so vital and important. Resurrec- 
 tion was the proof of Christ's personal character (Acts 
 2:24), the testimony to his power (Rom. 1:4) and 
 the assurance of his authority (Acts 17:31). It is 
 
190 THE APOSTLE JOHN 
 
 also the means of our resurrection- (Rom. 4:25), the 
 pledge of it (1 Cor. 15) and the pattern of it (Rom. 
 6). It was the Divine assurance of the acceptance of 
 the Atonement and is the foundation of the Christian 
 Church, which could not be organized round a dead 
 body. 
 
 2. The Resurrection of Believers. This will take 
 place at Christ's coming (1 Cor. 15 : 51 ; 1 Thess. 4: 16) 
 and is the culminating point of redemption, which in- 
 cludes spirit, soul, and body in its Divine completeness. 
 Only those who are Christ's will be raised at this time. 
 
 3. The Resurrection of the Wicked. The fact is 
 clear from Christ's own teaching (John 5 : 28, 29) 
 and it will take place at the close of the thousand years 
 (Rev. 20: 11-14). This will be for judgment, not for 
 redemption (Rev. 20:4-6). 
 
 4. The Spiritual Resurrection of the Sinner. This 
 means the spiritual resurrection o-f those who are dead 
 in sins and therefore raised m Christ to newness of 
 life (John 11 : 25, 26; Eph. 2:1; John 5 : 25). Their 
 death in sins refers to moral inability, not moral in- 
 sensibility, and they shall hear the voice of the Son of 
 God' and live. The words of verses 25 and 27, though 
 very familiar through constant use at funerals, include 
 very much more than the thought of physical death, 
 for they apply to life as a whole. Resurrection from 
 the death of sin is a necessity, and this is followed by 
 spiritual life. The two are always experienced in this 
 order and must be kept united. The provision for this 
 spiritual resurrection and life is in the personal pres- 
 ence of Christ: "I am the Resurrection and the Life." 
 But in order that it may be realized in personal experi- 
 ence, it is essential that we believe it and receive him. 
 "Believest thou this?" Faith in the personal, present, 
 and powerful Christ is thus the secret of life here and 
 of life hereafter. This resurrection is clearly stated to 
 
Outline studies l9i 
 
 be at the present time, *'and now is" (John 5:25), 
 and is therefore a present possibiHty and opportunity. 
 By faith we are united to Christ and obtain eternal 
 life here and now (John 17: 3). 
 
 So that Christ's resurrection is past; there are two 
 resurrections still future; and one may be, and should 
 be, in the present. The supreme question is whether 
 we, in our deadness of sin, are ready and willing to 
 receive into our souls the life of Christ, or, rather, 
 Christ as our life. Faith guarantees our present resur- 
 rection. Hope anticipates our future, while love will 
 enable us to declare the good tidings of Christ's resur- 
 rection and victory and thereby to win others to him. 
 
 Chapter U : 45-57 
 
 After the raising of Lazarus, Christ did no more 
 signs publicly before the world. But a twofold attitude 
 is seen, hatred on the one side and love on the other, 
 showing the impression made by our Lord. The effect 
 of the miracle was so great that the Jewish authorities 
 felt compelled to take action. The results were im- 
 mediate. Observe the wonderful picture of human life 
 in relation to Christ. 
 
 1. The people. 
 
 (1) Some believed (v. 45). 
 
 (2) Others were untouched (v. 46). 
 
 2. The Council. 
 
 Hostility combined with irresoluteness (vs. 47, 48). 
 
 3. The High Priest. 
 
 Cynicism (vs. 49-53). He suggested that it would 
 be better to kill Jesus than to lose their position. 
 Caiaphas was a creature O'f Rome and a Sadducee, and 
 his counsel was good policy, because the continued pop- 
 ularity of Jesus would clash with their interests. Yet 
 the cynicism was transformed into prophecy. The 
 words had a deeper meaning than Caiaphas saw, some- 
 
192 THE APOSTLE JOHN 
 
 thing he had never contemplated. And so the Lord 
 walked no more openly (v. 54), but went into a 
 secluded place with his disciples. Meanwhile, as the 
 Passover approached, the people were seeking for him 
 in Jerusalem, and the rulers had given instructions for 
 his apprehension (vs. 55-57). 
 
 The entire episode is a striking and sad example of 
 human callousness. 
 
 1. The fact of callousness. Mark its extent, even to 
 using religion. (1) In the people (vs. 46, 56). Christ 
 evidently made no real impression on them. (2) In 
 the Priest (v. 50). Self was his sole thought. (3) In 
 the Council (vs. 53, 57). They had no regard fo-r 
 fairness, to say nothing of the deeper questions of 
 righteousness and their duty to God. 
 
 2. The results of callousness. This decision of the 
 Council really hastened the end of the Jewish nation, 
 and the ultimate ruin of A. D. 70 was largely brought 
 about by this attitude to Christ. But we can see God's 
 love as well as his justice, for the deeper meaning of 
 the words of Caiaphas show how different God's 
 thoughts and ways are from those of man. What the 
 hard-hearted high priest had unwittingly said was an 
 exact statement of what Christ was about to- do "for" 
 the nation and for all the scattered ones of the family 
 of God (vs. 51, 52). Calvary was the true explanation. 
 
 Chapter 12: 1-11 
 
 The effect of the raising of Lazarus was immediate 
 and important, and on account of the definite hostility 
 of the Jewish leaders, Jesus withdrew again to the 
 wilderness country northeast of Jerusalem (11 : 54-57). 
 But the nearness of the Passover led people to seek 
 for him, and the rulers took steps to make sure of his 
 apprehension If he appeared. It is thus seen that the 
 restoration of Lazarus was the immediate occasion of 
 
OUTLINE STUDIES 193 
 
 the Sadducean chief priests determining ta take action, 
 because their beliefs were thereby threatened. Then 
 six days before the Passover, Jesus left Ephraim for 
 Jerusalem (Mark 10:32), taking the road through 
 Perea by Jericho, where he called Zaccheus (Luke 
 19:1-11) and healed Bartimaeus. The anointing by 
 Mary is recorded also by Matthew and Mark, but is 
 given in- another connection for a special purpose. But 
 John gives th& event in its order. 
 
 1. Simon entertaining (Mark 14:3; Luke 7: 36-43). 
 
 2. Lazarus feasting (John 12: 2; Isa. 55 : 1,2). 
 
 3. Martha serving {v. 2; Luke 10:38-42). 
 
 4. ]\Liry anointing (v. 3; Luke 7: 44-50). 
 
 5. Judas murmuring (vs. 4-6; John 6:70, 71). 
 
 6. Jesus vindicating (vs. 7, 8; John 12:44-48). 
 
 7. People seeing (v. 9; John 6: 25-27). 
 
 8. Priests plotting (vs. 10, 11; Matt. 16: 1-4). 
 The story is particularly remarkable for its record 
 
 of different attitudes to Christ, and as these are pon- 
 dered we may discover what our own is and also what 
 it should be. 
 
 1. Contact with Christ. As we think of Simon, 
 Lazarus, Martha and Mary, we cannot help seeing four 
 kinds of personal, spiritual contact with Christ. (1) 
 Simon stands for salvation, as symbolized by his de- 
 liverance from leprosy. (2) Lazarus reminds us of 
 life, as we think of his recent resurrection. (3) 
 Martha, in her service and activity, suggests work for 
 the Master. (4) Mary, in her attitude and action, re- 
 veals what we understand by consecration. These four 
 together give us the true meaning of the Christian life. 
 
 2. Criticism of Christ. This is seen in Judas, whose 
 remarks were altogether unworthy of the occasion and 
 did not express his real sentiment. It is often the case 
 that men criticize from wrong motives, revealing one 
 thing and concealing another. 
 
194 THE APOSTLE JOHN 
 
 3. Curiosity about Christ. This is seen in the com- 
 mon people (v. 9). Love to Christ was apparently not 
 the supreme motive, but only curiosity to see Lazarus 
 after his resurrection. Curiosity of this sort usually 
 does not lead to anything deeper, but often tends to 
 become dissipated in mere interest that never reaches 
 spiritual blessing. And yet we know that, in some 
 cases at least, the sight of Lazarus led to the acceptance 
 of Christ (v. 11). 
 
 4. Craftiness against Christ. This is seen in the 
 chief priests (vs. 10, 11), who were determined to take 
 action not only against Christ himself as already de- 
 cided (11 : 53), but also against Lazarus, through whom 
 many of the Jews were actually believing on Jesus. 
 This shows the awful extent to which sin will go when 
 it is determined at all costs to oppose what it knows 
 to be right. 
 
 As we consider these attitudes we notice the signifi- 
 cant words : "There they made him a supper." Have 
 we one for him? Have we a feast to give to him? li 
 we have only a crust, no gifts, no position, little influ- 
 ence, few opportunities, he will as gladly accept and 
 make use of that little as if we had great position, 
 power, influence, and capacity. But, before we can 
 make him a supper, we must accept the one he has made 
 for us, the supper of salvation (Luke 14), to which he 
 invites us and says, "Come, for all things are now 
 ready." 
 
 Chapter 12: 12-26 
 
 This public entry into Jerusalem took place the day 
 after the Feast at Bethany (vs. 1-12). This would 
 correspond either with our Sunday or more probably 
 Monday. John's account of the entry is shorter than 
 those of the other three, but its distinctive feature is 
 the strong feeling aroused for Jesus by the restoration 
 
OUTLINE STUDIES 195 
 
 of Lazarus (vs. 10, 11, 12, 17). This action of a 
 public entry is significantly in contrast with almost all 
 Christ's previous action. Before this he had counseled 
 privacy, but now he courted and even excited publicity 
 at the Passover, when crowds were present. This 
 change was doubtless due to his intention to offer him- 
 self deliberately to the nation at the close of his min- 
 istry as he had at the opening (John 2:12-25). It 
 was a clear claim to Messiahship, and therefore would 
 constitute a cause for accusing him and putting him to 
 death. The episode of the Greeks (vs. 20-26) prob- 
 ably occurred on the Tuesday (Mark). 
 
 1. The King's Preparation (Matt. 21:1-3; Zech. 
 
 9:9). 
 
 (1) Deliberate. 
 
 (2) Purposeful. 
 
 2. The King's Coming (John 12: 12, 14, 15; Micah 
 
 5:2). 
 
 (1) The Claim. 
 
 (2) The Character. 
 
 3. The King's Welcome (John 12: 13; Luke 8:40). 
 
 (1) Symbolized. 
 
 (2) Typified. 
 
 4. The King's Followers (v. 16; Matt. 15: 16). 
 
 (1) Puzzled. 
 
 (2) Enlightened. 
 
 5. The King's Enemies (v. 19; John 11 : 47, 48). 
 
 (1) Dismayed. 
 
 (2) Humiliated. 
 
 6. The King's Recognition (vs. 20-22; Mark 1 : ^7). 
 
 (1) The Desire. 
 
 (2) The Approach. 
 
 7. The King's Response (vs. 23-26; Isa. 53: 12). 
 
 (1) Self-sacrifice for the Master. 
 
 (2) Self-sacrifice for the servant. 
 
196 THE APOSTLE JOHN 
 
 1. The Revelation. There was a fivefold manifesta- 
 tion of himself at this time. (1) As the Seer. We 
 notice this in the way in which he knew beforehand 
 where the ass was to be found which was to carry 
 him into the city (Matt. 21 : 1-3). (2) As the Owner. 
 Not only did he know where the ass was, but he 
 claimed it for his own use by calling himself "the 
 Lord," and he knew that the owners would recognize 
 his authority (Mark 11:3-6). (3) As the King. 
 Twice in John's account is this thought of Kingship 
 suggested, and the whole bearing of Christ at the entry 
 indicates the same truth. (4) As the Prophet. The 
 people recognized Jesus as the Prophet, the Divine 
 Spokesman (Exod. 7:1), when he entered into Jeru- 
 salem (see John 6:14). (5) As the Saviour. This is 
 seen in the reference to his death, when the Greeks 
 came (v. 24). This revelation of Christ is equally 
 applicable today, and he desires to be all this to each 
 one of us. He is at once our Prophet, Priest, and 
 King. As Prophet he reveals; as Priest he redeems; 
 as King he rules. 
 
 2. The Response. The question at once arises how 
 we are to meet this revelation and what answer we are 
 to give to him as he makes his claim to our lives. As 
 we look over this lesson, we see a fivefold response to 
 the fivefold revelation. (1) Trust. This is clear not 
 only here, but throughout John's Gospel. Christ's 
 disciples exercised faith in him. (2) Obedience. Aris- 
 ing out of the trust comes the conduct of the life which 
 carries out what he commands. (3) Consecration. 
 This is suggested by the solemn statement that, if we 
 would really live, we must be prepared to surrender 
 our life wholly to Christ (vs. 24, 25). (4) Service. 
 The trust, obedience and consecration are to be ex- 
 pressed in actual work or service for our Master, for 
 all true following will necessarily be proved in this 
 
OUTLINE STUDIES 197 
 
 way (v. 26). (5) Praise. The joy of the muhitude 
 as Christ entered Jerusalem should be the true and 
 constant attitude of the believer, as he praises God for 
 all that Christ is and does (v. 13). Then, when this 
 fivefold response is assured, we know that where Christ 
 is his servant will be, and there will come honor from 
 the Father (v, 26). 
 
 Chapter 12 : 27-36 
 
 Although the death of our Lord brings such blessing 
 to us, it was no light thing for Christ himself, as this 
 episode plainly shows. 
 
 1. The Saviour's Trouble (v. 27). There was no 
 shrinking. He did not pray to be saved from that 
 dread hour, because he had come forth for the very 
 purpose of dying. He prayed that God might be glori- 
 fied thereby. 
 
 2. The Father's Voice (v. 28). The Divine assur- 
 ance of glory. 
 
 3. The People's Opinion (v. 29). Two illustrations 
 of a lack O'f discernment. 
 
 4. The Lord's Explanation (vs. 30-33). (1) Divine 
 Testimony (v. 30) ; (2) The world*s judgment (v. 
 31); (3) The Devil's overthrow (v. 31); (4) The 
 Redeemer's power (vs. 32, 33). Note the "any man" 
 of verse 26, and the "all men" of verse 32. "All" is 
 used in the New Testament to apply either to all "with- 
 out exception" or, as here, all "without distinction," 
 that is, Jews and Gentiles. 
 
 The reference to Christ's death is very important, 
 and may be illustrated by three quotations. Denney 
 has said that it is Calvary, not Bethlehem, which is the 
 "center of gravity" in the New Testament. "Christ 
 could have been Teacher, Example and even Revealer 
 of God without the Cross" (H. W. Clark, "The Christ 
 from Without and Within," p. 193). Forsyth remarked 
 
198 THE APOSTLE JOHN 
 
 that the Incarnation has no rehgious value but as the 
 background of the Atonement. "The real Incarnation 
 lay not in Christ being made flesh, but in his being 
 made sin.'* 
 
 5. The Multitude's Enquiry (v. 34). Inability to see 
 that the Messiah must die. 
 
 6. The Masters Answer (vs. 35, 36). Apparently 
 the last words of our Lord's public ministry. 
 
 These closing messages are at o^nce a farewell to the 
 world and an earnest appeal. Under the metaphor of 
 light, there is a fulness of spiritual meaning. 
 
 1. A Great Opportunity: "The light with you.'* 
 
 2. A Clear Duty: "Believe" ; "walk." 
 
 3. A Solemn Warning: "While." 
 
 4. A Terrible Possibility: "Lest." 
 
 5. A Glorious Prospect: "Children of light." 
 
 Chapter 12: 37-50 
 
 These verses give a recapitulation of the history 
 recorded in chapters 1 to 12. The last words of the 
 public ministry of Christ have been spoken, and all 
 that remained was to indicate the general results. 
 
 1. The Evangelist's Summary. Testimony of Christ's 
 works. 
 
 (1) Failure (v. 37). Unbelief in spite of so 
 
 much. 
 
 (2) Anticipation (vs. 38-41). All foreseen and 
 
 foretold. 
 
 (3) Explanation (vs. 42, 43). The fear of 
 
 man. 
 Note the three special testimonies : John the Baptist, 
 chapters 1 to 3 ; Christ himself, chapters 4 to 10 ; the 
 Father, chapters 11 and 12. Mark the references to 
 Christ as the Light: 1:4; 8:12; 9:5, and the two 
 classes of people in relation to it. 
 
OUTLINE STUDIES 199 
 
 2. The Lord's Summary. Testimony of Christ's 
 words. 
 
 (1) The claim (vs. 44, 45). 
 
 (2) The purpose (vs. 45, 46). 
 
 (3) The alternative (vs. 47-50). 
 
 We see here, what has been evident all through these 
 twelve chapters, the two attitudes of Rejection and 
 Reception. 
 
 1. Rejection. 
 
 (1) Not believing (v. 37). 
 
 (2) Not confessing (v. 42). 
 
 (3) Not keeping (v. 47). 
 
 (4) Not receiving (v. 48). 
 
 2. Reception. 
 
 (1) Believing (v. 44). 
 
 (2) Beholding (v. 45). 
 
 (3) Abiding (v. 48). 
 
 The Sixth Chapter and the 
 Lord's Supper 
 
 The instituting of the Lord's Supper is not recorded 
 in John's Gospel. Yet it is sometimes urged that the 
 sixth chapter is John's equivalent for that sacred feast. 
 It is in that chapter that our Lord calls himself the 
 true bread out of heaven, the bread of God, the bread 
 of life, the living bread, and declares, *'The bread which 
 I will give is my flesh, for the life of the world." Then 
 he goes on to make these tremendous statements : **Ex- 
 cept ye eat the flesh of the Son of man, and drink his 
 blood, ye have not life in yourselves. He that eateth 
 my flesh and drinketh my blood hath eternal life ; and 
 I will raise him up at the last day. For my flesh is 
 meat indeed, and my blood is drink indeed. He that 
 eateth my flesh and drinketh my blood abideth in me, 
 and I in him." 
 
 Let us, then, make a careful inquiry as to the relation 
 
200 THE APOSTLE JOHN 
 
 of this wonderful chapter to the Supper of the Lord. 
 For this purpose it is essential to look at what is here 
 found from the standpoint of those who first heard 
 what our Lord said. 
 
 1. The discourses recorded in this chapter took place 
 at least a year before the Lord's Supper was instituted, 
 and on this account the hearers could not possibly 
 know, or even imagine, what Christ was going to do 
 twelve months afterwards. 
 
 2. The messages found here are addressed to Jev/s, 
 outsiders, men who for the most part were in deadly 
 opposition to Christ. The Lord's Supper was insti- 
 tuted in the presence of disciples alone and apparently 
 was intended only for them. 
 
 3. The succession of present tenses in this chapter 
 indicate spiritual blessings that were intended to be im- 
 mediate to those who heard the words. 
 
 4. Eating and drinking are said to give life ("ex- 
 cept ye eat the flesh of the Son of man and drink his 
 blood, ye have not Hfe in yourselves," verse 53), and 
 this is stated in so universal and unqualified a way that 
 it does not admit of any exception. 
 
 5. Our Lord said that those who ate his flesh and 
 drank his blood would be absolutely certain of resur- 
 rection at the last day (v. 54). This again is wholly 
 unqualified and stated in most sweeping terms. 
 
 6. Christ gives his own explanation of "eating" and 
 "drinking," for he says that they are represented by 
 "come" and "believe" (v. 35), while another equivalent 
 phrase is "behold" and "believe" (v. 40). 
 
 7. The Jews, who were forbidden by their law to 
 eat flesh with blood in it, were naturally horrified at 
 these very plain sayings, and yet Christ did not miti- 
 gate their intensity when he found how the Jews felt, 
 though he clearly indicated that the mere physical eat- 
 ing of flesh would be of no spiritual profit, that the 
 
OUTLINE STUDIES 201 
 
 words were "spirit and life" (v. 63) and were intended 
 to be understood as spiritual and yet with all the intense 
 reality that came from so clear a use of definite physical 
 actions like eating and drinking. 
 
 What conclusions, then, can we draw from these 
 facts ? 
 
 1. Our Lord refers to the spiritual reality symbol- 
 ized in the Lord's Supper, namely, himself as the ob- 
 ject and food of our faith. As a thoughtful writer 
 has said, Christ witnesses in John six to the same truths 
 which were associated with the Passover Feast and 
 the Lord's Supper ; the blood of sacrifice and the food 
 of strength. Godet helpfully says that the sixth of 
 John and the Lord's Supper refer to one and the same 
 fact; in the chapter by metaphor, and in the ordinance 
 by emblems. Thus the true idea is that of union with 
 Christ, expressed in words in John six and in action 
 in the Lord's Supper. Our life comes from his death 
 and through the faith which feeds on that death. It 
 is only the acceptance of Christ that avails for life; 
 not even his holy character, or his beautiful teaching, 
 or his perfect example will suffice, but it is only his 
 death (his "flesh and blood") that must be fed on. 
 For his death accomplished what all else could not 
 possibly do. 
 
 It is also significant that our Lord commands us here 
 to eat blood, though under the law blood was forbidden. 
 That was probably intended as a confession that the 
 life, as symbolized by the blood, had reverted to God 
 and was no longer in man's power, so that to eat 
 "blood under the law would have been an attempt to 
 regain life in our own strength — an attempt by man 
 to reach that which he had forfeited." But now, under 
 the glorious Gospel, everything Is changed, and blood 
 may and must be eaten. For the life, which had re- 
 verted to God, God himself has given to make atone- 
 
202 THE APOSTLE JOHN 
 
 ment, and now we are commanded to take life from 
 him. This is the Gospel of Divine grace, for under 
 the old covenant the ordinance forbade the eating of 
 blood, showing that there was no recovery of forfeited 
 life by any human effort. But under the new covenant 
 that ordinance is canceled, and now to believe in Christ 
 is to receive life as the gift of God through his Son. 
 It is this spiritual reality, not any outward rite that 
 embodies it, which is to be understood in this chapter. 
 2. This view is in harmony with the best commen- 
 tators in almost every age. Thus John Ferus, an emi- 
 nent Roman Catholic preacher and writer in the six- 
 teenth century, says that "To eat his body spiritually 
 is from thy heart to believe ... he speaketh not 
 here (John 6:53) of the Sacrament, for not all are 
 condemned who take the sacrament. He speaketh of 
 spiritual eating, that is of faith in Christ." To the 
 same effect is the modern and great authority of Bishop 
 Westcott, who points out that the discourses spring 
 naturally out of the position in which the Lord stood 
 at that time. "That which is outward is made the 
 figure of the inward.'* Then Westcott says: "It 
 follows that what is spoken of eating (vs. 51, 53, 54, 
 56, 57, 58) — the succession of phrases is most remark- 
 able — cannot refer primarily to the Holy Communion; 
 nor again can it be simply prophetic of that sacrament. 
 The teaching has a full and consistent meaning in 
 connection with the actual circumstances, and it treats 
 essentially of spiritual realities with which any external 
 act as such can be co-extensive. The well-known words 
 of Augustine, 'Believe and thou hast eaten,' give the 
 sum of the thoughts in luminous and pregnant sen- 
 tence." Westcott adds that any attempt to transfer the 
 words to the sacrament is not only to involve the his- 
 tory in utter confusion, but to introduce insuperable 
 difficulties into the interpretation of the discourses 
 
OUTLINE STUDIES 203 
 
 which can only be removed by arbitrary qualifications 
 at various points. 
 
 3. All this shows the importance of distinguishing 
 between the primary meaning and any secondary use 
 made of it. The sixth chapter of John really refers 
 to the atonement; and the Lord's Supper is only one 
 out of several ways of appropriating by faith the effi- 
 cacy of our Lord's sacrifice. Besides, it is clear that 
 in this chapter Christ refers solely to spiritual eating, 
 while in the Lord's Supper everything he said had 
 reference to bodily acts. 
 
 4. We must, therefore, take the greatest possible care 
 not to urge the Lord's Supper from this chapter, but 
 to insist in every way in our power that men participate 
 by faith in the sacrifice of Christ, without which it is 
 impossible for them to have eternal life now or a 
 blessed resurrection hereafter. 
 
 14 
 
VIII 
 
 OUTLINE STUDIES (2) 
 
 Chapter 13 : 1-17 
 The record of Christ's public ministry closes with 
 chapter 12, and with chapter 13 the second division 
 of the Gospel opens. In the first five chapters (13-17) 
 we have the record of the last conversations of our 
 Lord with his disciples, in which he revealed himself 
 more fully to them and elicited their deepening faith 
 (16:30). In chapter 13 he shows his love in action, 
 and then, after the departure of Judas, he manifested 
 his love in words (chapters 14-17). This occurred on 
 the eve of his death, and the various events between 
 the visit of the Greeks on the Tuesday ( 12 : 20) will 
 be gathered from the other Gospels. 
 
 1. The Supreme Knowledge (vs. 1-3 ; Matt. 
 
 11:25-27). 
 
 (1) The time (v. 1). 
 
 (2) The feeling (v. 1). 
 
 (3) The authority (v. 3). 
 
 (4) The origin (v. 3). 
 
 (5) The destination (v. 3). 
 
 2. The Lowly Action (vs. 4-11 ; Luke 12: 35-38). 
 
 (1) The service (vs. 4, 5). 
 
 (2) The expostulation (v. 6). 
 
 (3) The assurance (v. 7). 
 
 (4) The rebuke (v. 8). 
 
 (5) The revelation (vs. 9-11). 
 
 3. The Definite Example (vs. 12-17; 1 Pet. 
 
 2:21-25). 
 
 (1) The enquiry (v. 12). 
 
 (2) The reminder (vs. 13, 14). 
 
 (3) The purpose (v. 15). 
 
 (4) The illustration (v. 16). 
 
 (5) The proof (v. 17). 
 
 204 
 
OUTLINE STUDIES 205 
 
 Let us see some of the features of true Christian 
 service. 
 
 1. Based on Knowledge. We see this in verses 1, 
 3, 17. Notwithstanding the greatness of the Master, 
 he was ready to stoop to serve. The motto of the 
 Prince O'f Wales is "I serve," and there is nothing 
 nobler or more royal than service. 
 
 2. Actuated by Love. We see the intensity of 
 Christ's love for "his own," as he was about to leave 
 them unprotected in the world (v. 1). Love is best 
 proved by service. 
 
 3. Marked by Humility. James and John had just 
 been striving for the highest places in the kingdom of 
 God, and they were taught by Christ wherein true 
 ambition and real greatness consisted (Matt. 
 20 : 20-28) . So also when the Greeks came the lesson 
 was taught of self-sacrificing, lowly service (John 
 12:24-26). In the same way Paul speaks of the 
 restoration of the brother who had been overtaken in a 
 fault, "in a spirit of meekness" (Gal. 6:1). There is 
 scarcely anything so true to the Christlike spirit as 
 humility. The Greek word for "humble" shows what 
 the pagans thought of this grace, for they used for it 
 a term expressive of the groveling of a reptile. Christ 
 takes humility and glorifies it, so that now it is the 
 highest, noblest, and truest expression of life. 
 Augustine was once asked, "What is the first step to 
 heaven?" and replied, "Humility." "And the second 
 step?" "Humility." "And the third step ?" "Humility." 
 It has been quaintly said that when we attempt to wash 
 the saints' feet, we must be particularly careful along 
 three lines: (1) The water must not be too hot; (2) 
 our own hands must be clean; (3) we must be willing 
 for them to wash our feet. 
 
 4. Expressed in Helpfulness. There must be doing, 
 not merely feeling (v. 17). Christianity is more than 
 
206 THE APOSTLE JOHN 
 
 creed and includes deed, and our efforts on behalf of 
 others will be shown in every circle of life. 
 
 Chapter 13: 18-38 
 
 The conversation of Christ on this solemn and mo- 
 mentous occasion could not ignore the presence of 
 Judas, and we now see how this fact affected our Lord's 
 words and attitude. A last attempt was made to win 
 the traitor. 
 
 L The Unutterable Shame (vs. 18-30). 
 
 (1) Warning (vs. 18-20). The clear reminder. 
 
 (2) Sorrow (v. 21). "Troubled," perhaps be- 
 
 cause of the effect on the disciples. The 
 word expresses great agitation. 
 
 (3) Enquiry (vs. 22-26). The request and the 
 
 sign. 
 
 (4) Appeal (vs. 27-30). No effect. The 
 
 failure of infinite Love. 
 2. The Unrestrained Fellowship (vs. 31-38). 
 
 (1) The Son and the Father (vs. 31, 32). The 
 
 "now" of relief and conscious triumph. 
 "Glory" was the dominant thought, and 
 this "glory" was to come through the 
 Cross. 
 
 (2) The Master and the followers (vs. 33-35). 
 
 They are "little children," and their life 
 was to be marked by reciprocal love. 
 
 (3) The impulsiveness and the reminder (vs. 
 
 36-38). Peter's characteristic enquiry 
 and rashness, with Christ's revelation of 
 the denial. 
 As we review this scene, the following points stand 
 out with definiteness : 
 
 1. The Solemn Possibility. The very presence of 
 Jesus had no power to change Judas, or even to check 
 his downward course. All the circumstances were con- 
 
OUTLINE STUDIES 207 
 
 ducive to holiness, and yet with everything to help 
 him he went in the opposite direction. He was lost 
 even after all this. Evil has the awful power to defeat 
 good. 
 
 2. The Splendid Prospect. "Glory" (vs. 31, 32). 
 See also chapter 17:5. This was the supreme end of 
 all Qirist came to be and do. 
 
 3. The Surprising Power. This was threefold: 
 Christ on the Cross; the Father in the Son, and the 
 Son in the Father (vs. 31, 32). 
 
 4. The Simple Principle. Love. This was the bond 
 of discipleship (vs. 34, 35). 
 
 5. The Searching Proof. "Know" (v. 35). Love 
 is the real test. 
 
 i Chapter 14: 1-27 
 
 This section (chapters 14-17) has been called "The 
 Holy of Holies" because it contains some of the deep- 
 est and most spiritual of our Lord's teaching. It has 
 been described in general thus : Chapter 14, Consola- 
 tion, an exhortation to Faith; chapter 15, Instruction, 
 an appeal to Love ; chapter 16, Prediction, an incentive 
 to Hope; chapter 17, Intercession, an anticipation of 
 Glory. 
 
 The keynote of chapter 14 is seen in the repetition 
 of the phrase, "Let not your heart be troubled" (vs. 
 1, 27), and there seem to be seven reasons given why 
 they were not to be troubled. Notice how each reason 
 follows naturally from the one before. 
 
 1. The Future Home (vs. 1-3). 
 
 (1) The Place; (2) the preparation; (3) the 
 reception. 
 
 2. The Perfect Way (vs. 4-11). 
 
 (1) The destination ; (2) the way; (3) the con- 
 dition. 
 
208 THE APOSTLE JOHN 
 
 3. The Guaranteed Life (vs. 12-14). 
 
 (1) Continued work; (2) increased work; (3) 
 powerful work. 
 
 4. The Coming Helper (vs. 15-17). 
 
 (1) Substituting; (2) abiding; (3) indwelling. 
 
 5. The Present Lord (vs. 18-24). 
 
 (1) Returning; (2) manifesting; (3) abiding. 
 
 6. The Divine Teacher (vs. 25, 26). 
 
 (1) Illuminating; (2) reminding; (3) re- 
 vealing. 
 
 7. The Abiding Peace (v. 27). 
 
 (1) The legacy; (2) the gift; (3) the com- 
 parison. 
 The chapter may be summed up as follows : 
 
 1. The Substance of the Consolation. 
 
 (1) Christ is still living and working. 
 
 (2) He reaches his people by the Holy Spirit. 
 
 (3) They reach him through faith and prayer. 
 
 (4) They manifest him by love and obedience. 
 
 (5) And so they are assured of present grace 
 
 and future glory. 
 
 2. The Call to Consolation. "Let not your heart be 
 troubled"; this is our part; we are not to allozv our- 
 selves to be troubled. But how is this possible? 
 
 3. The Secret of Consolation. "Believe." If God is 
 real, there will be no heartbreak, but if we forget him 
 all will go wrong. "Only believe," and there will be 
 peace (v. 27; see also Isa. 26: 3). 
 
 Chapter 15: 1-27 
 
 After the discourses in chapters 13 and 14, it is 
 probable that this one was spoken on the way to Geth- 
 semane (14:31). It was intended to encourage the 
 disciples by the assurance of their Master's presence, 
 notwithstanding his approaching departure (14: 18, 20, 
 27). This thought of Christ's presence is illustrated 
 
OUTLINE STUDIES 209 
 
 by the allegory of the vine, which would be familiar 
 to the disciples as Jews. Three trees in the New Testa- 
 ment illustrate Scripture teaching; the olive (Rom. 
 11: 17-24), showing the relation to Abraham the root, 
 and the Gentiles the branches; the fig (Mark 11 : 13), 
 illustrating religious profession; and the vine, ex- 
 pressive of fruitfulness (Psa. 80:8-11; Isa. 5:1-7; 
 Jer. 2:21). 
 
 It .seems important to get a general view of the whole 
 chapter in order to see the fulness of Christ's teaching. 
 
 1. Our Relation to Christ — Union and Fruitfulness 
 
 (vs. 1-11; Col. 1:20-22). 
 
 (1) The Vine (vs. 1,5). 
 
 (2) The Husbandman (vs. 1, 2). 
 
 (3) The Branches (vs. 4, 5, 6). 
 
 (4) The Fruit (vs. 2, 4, 7, 8, 16). 
 
 2. Our Relation to Christians — Love and Fellowship 
 
 (vs. 12-17; Eph. 4:25-32). 
 
 (1) Love commanded (vs. 12, 17). 
 
 (2) Love illustrated (v. 13). 
 
 (3) Love proved (vs. 14, 15). 
 
 (4) Love inspired (v. 16). 
 
 3. Our Relation to the World — Hostility and Faith- 
 
 fulness (vs. 18-27; John 17:6-18). 
 
 (1) Expectation (v. 18). 
 
 (2) Inspiration (vs. 18, 19). 
 
 (3) Explanation (vs. 20-25). 
 
 (4) Vindication (vs. 26, 27). 
 
 Christ said four things : Come unto Me (as Saviour) ; 
 Learn of Me (as Teacher) ; Follow Me (as Master) ; 
 Abide in Me (as Life). So that to "abide" is the 
 highest requirement of Christ, and therefore applies to 
 his faithful disciples. 
 
 1. Its Nature. It includes union and communion. 
 We are "in Christ" for life; including pardon, right- 
 eousness, rest, liberty, and purity. Christ is "in us" 
 
210 THE APOSTLE JOHN 
 
 for life; including protection, power, testimony, and 
 victory. From this union will come reciprocal com- 
 munion. We are to abide in him and to allow him to 
 abide in us. This does not mean seeking a new posi- 
 tion, but remaining in one already attained, recognizing 
 and living in the strength and satisfaction of our 
 existing union. 
 
 2. Its Secret. It comes first from faith (John 6: 56), 
 and then it is maintained in fellowship; obeying (1 
 John 3:24) ; confessing (1 John 4: 15) ; and loving- 
 (1 John 4: 16). 
 
 3. Its Power. We find this in prayer (15:7) and 
 in service (v. 5). 
 
 And thus we realize our position by the Holy Spirit 
 (John 14:20; 1 John 4: 13), and maintain it by the 
 Word of God (1 John 2: 14, 24, 28; 2 John 2, 9; John 
 5 : 38 ; 8 : 31 ) . It is a real encouragement to remember 
 that we abide even when we are unconscious of Christ. 
 For just as when our body is asleep, natural food is 
 in us and is being assimilated for our health and 
 strength, so we rest upon the blessed fact of Christ's 
 presence in us, whether conscious of it or not; and 
 whenever there is an opportunity we realize it con- 
 sciously and respond to it in surrender, trust, and 
 obedience. 
 
 Chapter 15: 26 to 16: 14 
 
 Another part of Christ's farewell discourses on the 
 eve of his crucifixion (13 to 16). In chapter 15 he 
 indicates a threefold relation of his disciples: to him- 
 self (vs. 1-11), consisting of union and communion; 
 to one another (vs. 12-17), consisting of love and 
 service; to the world (vs. 18-27), consisting of enmity 
 and persecution. In connection with the last point a 
 promise is made of the Holy Spirit to vindicate Christ 
 through his disciples after his departure. So that we 
 
OUTLINE STUDIES 211 
 
 have in marked contrast the enmity of the world and 
 the power of the Spirit, the latter being the topic of 
 the present lesson. 
 
 1. The New Helper (15 : 26; Acts 1 : 4, 5). 
 
 (1) The Divine Advocate. 
 
 (2) The Personal Witness. 
 
 2. The Clear Destination (15:26; 16:7; Gal. 
 
 4:4-6). 
 
 (1) To believers. 
 
 (2) To believers only. 
 
 3. The Dknne Source (15:26; Acts 2:30-33). 
 
 (1) Sent from the Father. 
 
 (2) Sent by Christ. 
 
 4. The Specific Character (15:26; 1 Cor. 2:7-13). 
 
 (1) The Spirit of Truth. 
 
 (2) The world's hate. 
 
 5. The Strong Assurance (15:27; 16:8-11; Acts 
 
 5:29-32). 
 
 (1) Testimony about Christ. 
 
 (2) Vindication of Christ. 
 
 6. The Important Work (16:7-11; Rom. 8:9-11). 
 
 (1) Indwelling. 
 
 (2) Outworking. 
 
 7. The Great Results (16: 12-15; Eph. 3: 14-19). 
 
 (1) Guidance. 
 
 (2) Utterance. 
 
 (3) Revelation. 
 
 (4) Glorification. 
 
 This section provides an opportunity of concentrating 
 attention on the doctrine of the Holy Spirit as recorded 
 in John's Gospel. There is a striking progress of doc- 
 trine which ought to find its counterpart in personal 
 experience. 
 
 1. The Incoming Spirit (3:5). This is the com- 
 mencement of the Christian life by the new birth of 
 the Spirit. 
 
212 THE APOSTLE JOHN 
 
 2. The IndwelUng Spirit (4: 14). Under the same 
 figure of water, the abiding presence of the Spirit in 
 the believer is indicated. 
 
 3. The Out flaming Spirit (7:38, 39). Water again 
 is used to suggest the Holy Spirit. The believer first 
 drinks and then becomes a channel of blessing, rivers 
 of living w^ater flowing from him to others. 
 
 4. The Witnessing Spirit (14-16). This is the 
 specific work of the believer through the Holy Spirit 
 in testifying to the character of Christ, and thereby 
 convicting the world of sin, righteousness, and judg- 
 ment. This is vital, because no one has heard of a 
 conversion to God apart from some human agency, 
 direct or indirect, personal or written. Our Lord said 
 that the world could not receive the Holy Spirit 
 (14: 17), and no one has ever been led to Christ in 
 any part of the world without some testimony to the 
 Lord by life or word. This shows the solemnity and 
 importance of our being filled with the Spirit, in order 
 that the world may know of Christ, because it is only 
 in proportion to our reception and experience of the 
 Spirit that our witness to Christ will be efifectual. The 
 consciousness that if the world is not convicted through 
 Christians it will not be convicted at all is one of the 
 most solemn incentives to holiness, earnestness, and 
 world-wide evangelization. 
 
 Thus we see that the Holy Spirit is a unique and dis- 
 tinctive feature of Christianity. Other religions have 
 their founders, their sacred books, their philosophy and 
 their ethics, but only Christianity has the Holy Spirit, 
 and as the "Spirit of Christ," the "Spirit of truth," 
 and the "Spirit of grace" he unites the Jesus of history 
 with the Christ of experience. It is this that makes 
 the essential message of Christianity not "Back to 
 Christ," but "Up to Christ." 
 
OUTLINE STUDIES 213 
 
 Chapter 16: 16-33 
 
 The farewell counsels have been given, concerning 
 the Lord's own departure and the comini^- of the Holy 
 Spirit. Now we notice the immediate results of what 
 had been said. 
 
 1. The Perplexity (vs. 16-19). 
 
 (1) The Statement (v. 16). Two different 
 
 "little whiles," referring to Christ's ab- 
 sence through death and to his return 
 afterwards. 
 
 (2) The Difficulty (vs. 17, 18). The discussion 
 
 showed their bewilderment and inability 
 to grasp the meaning. 
 
 (3) The Sympathy (v. 19). They had talked 
 
 the matter over among themselves with- 
 out consulting or asking him, and now he 
 shows that he understands them. It is a 
 comfort to know that he knows, and also 
 is aware that we are "desirous of asking 
 him.'* 
 
 2. The Promise (vs. 20-22). 
 
 (1) The sorrow (v. 20). Because of their 
 
 forthcoming loss. 
 
 (2) The joy (vs. 20, 21). A glorious trans- 
 
 formation. 
 
 (3) The explanation (v. 22). The presence of 
 
 their Master. Their grief would end but 
 not their joy. 
 
 3. The Pozver (vs. 23, 24). 
 
 (1) Fuller light (v. 23). No questions (Greek) 
 
 would need to be asked "in that day" of 
 the Holy Spirit. 
 
 (2) Richer prayer (vs. 23, 24). Asking "in 
 
 thy name'* meant a new and deeper lesson 
 on prayer, because it was asking in union 
 
214 THE APOSTLE JOHN 
 
 and communion with the revealed char- 
 acter ("name") of Christ, and this was 
 an advance on everything they had done 
 hitherto. 
 (3) Deeper joy (v. 24). Fuller enjoyment be- 
 cause of fuller knowledge. 
 4. The Prospect (vs. 25-33). 
 
 (1) Knowledge (vs. 25,26). 
 
 (2) Love (v. 27). 
 
 (3) Revelation (v. 28). 
 
 (4) Confession (vs. 29, 30). 
 
 (5) Warning (vs. 31, 32). 
 
 (6) Assurance (v. 33). 
 
 These closing words (v. 33) may almost be said to 
 sum up the great truths of these four chapters. 
 
 L The Believer's twofold Life. 
 "In" Christ. "In the world." 
 
 2. The Believer's twofold Experience. 
 
 In Christ, "peace." In the world, "tribulation." 
 
 3. The Believer's t^wofold Secret. 
 
 The Fact, "I have overcome." The Feeling, "Be 
 of good cheer." 
 
 Chapter 17 
 
 The most deeply taught believer pauses before this 
 wonderful combination of simplicity and depth. Com- 
 ing just prior to Gethsemane, it affords a most remark- 
 able index to our Lord's attitude of mind and heart as 
 he faced the great event of the Cross. Two ideas are 
 seen to run through the entire prayer; the personal 
 outpouring of the Son to his Father, and the inter- 
 cession of the priest for his people. The lofty calm 
 and victorious joy fulness in the very presence of death 
 have often been noted. There seems to be a threefold 
 petition. 
 
OUTLINE STUDIES 215 
 
 1. For Himself (vs. 1-5). 
 
 (1) The Petition (vs. 1, 5) "Glorify.'* The 
 
 v^illing acceptance of the Cross (v. 1, "the 
 hour"). The conscious position of the 
 Son (vs. 1, 5). 
 
 (2) The -Purpose (v. 1, "that"). God, not 
 
 himself, the only thought, "The self-abne- 
 gation of the Son." 
 
 (3) The Plea (vs. 2-4). The completed M^ork. 
 
 2. For His Apostles (vs. 6-19). 
 
 (1) The Petition (vs. 11, 15, "keep"). 
 
 (2) The Purpose, unity (v. 11) ; joy (v. 13). 
 
 (3) The Plea, relationship to God (vs. 6-8, 10) ; 
 
 and to the w^orld (v. 11). 
 
 3. For His Church (vs. 20-25). 
 
 (1) The Petition, "one," in character (v. 21) ; 
 
 in abode (v. 24). Like Christ and with 
 Christ. 
 
 (2) The Purpose, in the present (vs. 21, 23), 
 
 and future (v. 24). 
 
 (3) The Plea, Christ's union v^^ith the Father 
 
 (vs. 21-23), and his authority from the 
 Father (vs. 24, 25). 
 
 And so the prayer is for the Glorification of Christ; 
 the Preservation of the Apostles and the Unification of 
 Believers. 
 
 Perhaps the entire prayer may be regarded as sum- 
 marized in verse 18, where there are four references: 
 "Thou"; "Me"; "the world"; "them." What Christ 
 was to the Father then, we are to be to Christ now. 
 "As . . . so." 
 
 1. Our Lord: 
 
 (1) Revealed God (vs. 3, 6). 
 
 (2) Conveyed God's Will (vs. 3, 6. 8 ff). 
 
 (3) Fulfilled God's Work (vs. 4, 12 ff). 
 
216 THE APOSTLE JOHN 
 
 2. Ourselves: 
 
 (1) Similar Authority (v. 18). 
 
 (2) Similar Object (vs. 20, 21). 
 
 (3) Similar Consecration (v. 19). 
 
 Chapter 18: 1-18 
 
 The change from chapters 13 to 17 to chapter 18 is 
 like going from warmth to cold, from light to darkness. 
 After the farewell discourses (13-16) and our Lord's 
 prayer (17) for himself (vs. 1-5); for his disciples 
 (vs. 9-19) ; and for his Church (vs. 20-26), came the 
 incidents of the betrayal and trial. As in 13 to 17, 
 we have the development of faith, so in 18 and 19 we 
 have the culmination of unbelief. The picture of 
 Christ in these chapters is one of calm dignity and real 
 majesty, showing that the last and supreme test was 
 met victoriously, and that his closing hours were in 
 entire consistency with his beautiful life and ministry. 
 
 Although John was one of the three taken apart from 
 the rest in Gethsemane, and was thus fitted to write 
 of that solemn time, he omits all reference to it, not 
 only because what others had written was sufficient, 
 but also and chiefly because the special line of his 
 Gospel was the presentation of the Lord as the object 
 of faith rather than as the suffering Son of Man. Thus 
 we learn from John alone how the Lord's personal 
 presence at first overawed the company who came to 
 apprehend him. 
 
 1. The Betrayer (vs. 1-3; Psa. 41 : 5-8). 
 
 (1) The journey. 
 
 (2) The place. 
 
 (3) The meeting. 
 
 2. The Lord (vs. 4-9; Heb. 12: 1-11). 
 
 (1) Calm majesty. 
 
 (2) Willing surrender. 
 
 (3) Self-forgetful care. 
 
OUTLINE STUDIES 217 
 
 3. The Disciple (vs. 10-18; Isa. 50:4-7). 
 
 (1) Impetuous devotion. 
 
 (2) Loving admonition. 
 
 (3) Great danger. 
 
 1. The Wickedness of the Fallen Heart. This is 
 exemplified in Judas. Notwithstanding the v^onderful 
 privileges of three years, he v^^as ready to betray his 
 Master. He does not seem to have been a monster of 
 evil, but simply of selfishness, which led to insincerity 
 as a disciple, falseness as an apostle, theft as a man, and 
 at length perdition as a traitor. The cause of the crime 
 may have been originally avarice, which perhaps de- 
 veloped into revenge. The sin had been growing for 
 some time (6:64). All this shows the solemn truth 
 that intellectual capacity is not everything and that for- 
 mal adhesion to Jesus Christ, even to the extent of 
 being numl^ered among his apostles, is not enough. We 
 also see the awful possibilities of evil when the heart 
 is separated from Divine grace. John Bradford, one 
 of the martyrs in England at the time of the Reforma- 
 tion, once saw a criminal on his way to execution, and 
 said, "There, but for the grace of God, goes John 
 Bradford." 
 
 2. The Love of the Divine Heart. This is pictured 
 in Jesus Christ. We see his willingness towards his 
 Father (v. 11) ; we notice his effort, even at the last, 
 to win Judas (Luke 22: 48) ; we mark his thought for 
 the safety of his disciples (v. 8) ; we note his attitude 
 towards his captors; and we observe his reminder to 
 Peter (v. 11). As we think of all this, we remember 
 and rejoice in the love that gave Jesus to suffer and die. 
 
 3. The Imperfection of the Rcnezvcd Heart. This is 
 illustrated in Peter. We naturally feel interested in 
 the blessedness of enthusiasm (v. 10) , and yet we must 
 not fail to see the danger of mere impulse (v. U). 
 Looking at the whole story of the denial (vs. 15-18. 
 
21S THE APOSTLE JOHN 
 
 25-27), we notice beyond all else the weakness which 
 comes from loss of faith (Luke 22: 32). 
 
 As we contemplate these three aspects of character, 
 we cannot help realizing the solemn lesson, based upon 
 two contrasted texts: "Apart from, me ye can do 
 nothing" (John 15:5); "I can do all things in him 
 that strengtheneth me" (Phil. 4: 13). 
 
 Chapter 18 : 19-40 
 
 The particular purpose of each Gospel is not easily 
 seen in the selections made of the events of the Passion. 
 It has been suggested that John's account is marked 
 by the proofs of consistency with what precedes, that 
 the tests in all severity were triumphantly passed. "The 
 end matches the beginning. The last scenes fit per- 
 fectly upon those that have gone before" (H. W. Clark, 
 "The Christ from Without and Within," p. 217). 
 
 1. Christ and the High Priest (vs. 19-24). 
 
 (1) The Enquiry (v. 19). 
 
 (2) The Answer (v. 20). 
 
 (3) The First Challenge (v. 21). 
 
 (4) The Injustice (v. 22) . 
 
 (5) The Second Challenge (v. 23). 
 
 (6) The Result (v. 24). 
 
 2. Christ and Peter (vs. 25-27). 
 
 (1) The Peril (v. 25). There was danger in 
 
 the company he kept. John was in no 
 such peril because he was known to be a 
 disciple (v. 15), and was fearless. 
 
 (2) The Denial (v. 25). 
 
 (3) The Persistence (vs. 26, 27). "Having 
 
 once committed himself, the two other 
 denials followed as a matter of course. 
 Yet the third denial is more guilty than 
 the first. Many persons are conscious 
 that they have sometimes acted under 
 
OUTLINE STUDIES 219 
 
 what seems an infatuation. They do not 
 plead this in excuse for the wrong they 
 have done. They are quite aware that 
 what has come out of them must have 
 been in them, and that their acts, unac- 
 countable as they seem, have definite roots 
 in their character. Peter's first denial 
 was the result of surprise and infatua- 
 tion. But an hour seems to have elapsed 
 between the first and the third. He had 
 ^x_^ time to think, time to remember his 
 
 Lord's warning, time to leave the place 
 if he could do no better. . . . The 
 remarkable feature of this sin of Peter's 
 is that at first sight it seems so alien to 
 his character. It was a lie ; and he was 
 unusually straightforward. It was a 
 heartless and cruel lie, and he was a man 
 full of emotion and affection. It was a 
 cowardly lie, even more cowardly than 
 common lies, and yet he was exceptionally 
 bold." (Dods, "The Gospel of St. John"). 
 (4) The Reminder (v. 27). 
 3. Christ and Pilate (vs. 28-40). 
 
 (1) The Charge. Pilate and the Jews (vs. 
 
 28-32) ; insincerity (v. 28) ; evasion (v. 
 30); cruelty (v. 31). 
 
 (2) The Conversation. Pilate and the Lord 
 
 (vs. 33-38a) ; the first question and an- 
 swer (vs. 33, 34) ; the second (vs. 35, 
 36) ; the third (v. 37) : the fourth ques- 
 tion (v. 38) . 
 
 (3) The Compromise. Pilate and the Jews 
 
 asrain (vs. 38b-40) ; the confession (v. 
 38) ; the cowardice (v. 39) ; the com- 
 promise (v. 40). Pilate evidently saw 
 
220 THE APOSTLE JOHN 
 
 that nothing short of Christ's death would 
 satisfy the Jews, and yet, although he had 
 declared the Lord innocent, he treated 
 him as an evildoer. 
 In this episode we see four attitudes which tell their 
 own story: 
 
 1. The Jezvs. Callousness. The degradation caused 
 by wrongdoing. 
 
 2. Simon Peter. Carelessness. The duty of watch- 
 fulness — "resist beginnings." 
 
 3. Pilate. Cynicism. The danger of weakness. 
 
 4. Christ Jesus. Courage. The dignity of righteous- 
 ness (see 1 Tim. 6: 13). 
 
 Chapter 19: 1-16 
 
 The Fourth Gospel gives a remarkable fulness of 
 narrative in connection with the trial before Pilate, and 
 very little of the proceeding before Annas and Caiaphas. 
 The latter were powerless to accomplish what they 
 wanted. Prudence also suggested that all possible con- 
 sideration should be given to the Roman Governor, who 
 is said to have been jealous of his own power. 
 
 The story is a wonderful study in human nature. It 
 records a conflict l^etween right and wrong and of the 
 oscillations in Pilate's mind as he desired to do the 
 former and yet succumbed to the latter. It is an illus- 
 tration of what Simeon had long ago said, that in con- 
 tact with Christ the thoughts of the heart would be 
 revealed (Luke 2: 35). 
 
 The passage seems to be naturally divided into four 
 sections; verses 1-3; 4-8; 9-11; 12-16; and the recur- 
 rence of the word "therefore" is impressive. 
 
 1. The Injustice (v. 1). Although bent on saving 
 Christ, Pilate compromises with the right. 
 
 2. The Admission (v. 4). We pity Pilate even 
 though we deplore and denounce his weakness. 
 
OUTLINE STUDIES 221 
 
 3. The Offer (v. 6). Pilate must have known that 
 this proposal was impossible. 
 
 4. The Fear (v. 8). A new element enters into the 
 situation and Pilate is awed. 
 
 5. The Anger (v. 10). The man's dignity was hurt 
 and might asserts itself against right. 
 
 6. The Effort (v. 12). An evident impression was 
 made and so Pilate tries again to release him. 
 
 7. The Mockery (v. 15). The fluctuations of the 
 man's nature are sadly significant. 
 
 8. The Decision (v. 16). The evil prevailed, and to 
 save his own position Pilate yielded to clamor and 
 injustice. 
 
 The record shows the struggle between vacillation 
 and malignity: 
 
 1. The Wickedness of Weakness. Pilate missed a 
 
 splendid chance. 
 
 (1) Vacillation. Loss through weakness of will. 
 
 (2) Compromise shows the peril of expediency. 
 
 (3) Love of position. Danger of proud selfish- 
 
 ness. 
 
 (4) One action determining the whole life. 
 
 2. The Weakness of Wickedness. The Jews made 
 
 an awful choice. 
 
 (1) Decision is necessary, but they made it on 
 
 the wrong side. 
 
 (2) Decision is important, and reveals what we 
 
 really are. 
 
 (3) Decision is fraught with immense possibili- 
 
 ties for good, or, as here, for evil. 
 
 (4) Wickedness is futile, if only men would 
 
 see it. 
 
 Chapter 19: 16-42 
 
 After the ecclesiastical trial (twofold) came the trial 
 before Pilate, which is marked in John by seven aspects, 
 
222 THE APOSTLE JOHN 
 
 the circumstances ''shifting alternately from the out- 
 side to the inside of the palace" (Whitelaw). Note 
 also the solemn repetition of "therefore" all through 
 the scenes. The result of Pilate's weakness in yielding 
 was the delivering of Christ to be crucified. John's 
 account is in some respects supplementary to, and in 
 others independent of, the other Gospels, and seems to 
 proceed along two lines, illustrating at once man's sin 
 and God's purpose. The picture of Christ is also strik- 
 ingly majestic, and his life is seen to culminate in the 
 sacrifice. 
 
 1. Under the Cross (v. 17; 2 Cor. 5: 14-21). 
 
 ( 1 ) The Weary Pilgrim. 
 
 (2) The Varied Attendants. 
 
 (3) The Sorrowful Way. 
 
 2. On the Cross (v. 18; Rom. 5: 1-11). 
 
 (1) Prepared. 
 
 (2) Upraised. 
 
 (3) Placed. 
 
 3. Over the Cross (vs. 19-22; Heb. 9: 19-28). 
 
 (1) Position. 
 
 (2) Language. 
 
 (3) Providence. 
 
 4. At the Cross (vs. 23, 24; Luke 23: 32-43). 
 
 (1) Inhumanity. 
 
 (2) Insensibility. 
 
 (3) Instrumentality. 
 
 5. Near the Cross (v. 25; Heb. 12: 1-11). 
 
 (1) The Names. 
 
 (2) The Position. 
 
 (3) The Privilege. 
 
 6. From the Cross (vs. 26-30; Psa. 22: 1-8). 
 
 (1) The Church's Head. 
 
 (2) The Human Sufferer. 
 
 (3) The Father's Servant. 
 
OUTLINE STUDIES 223 
 
 7. After the Cross (vs. 31-42; Isa. 53: 1-12). 
 
 (1) The Sights Beheld. 
 
 (2) The Reflections Made. 
 
 (3) The Actions Performed. 
 
 1. The Cross is Central. We see this by a simple 
 comparison of the passages in our Bible dealing with 
 the events of the last week of Christ's earthly life, as 
 contrasted with the lack of detail for the remainder of 
 the three years. John gives nearly one-half of his 
 Gospel to these few days. This alone shows the cen- 
 trality of the crucifixion, but we may also look at it 
 along these four lines : ( 1 ) Predicted in the Old Testa- 
 ment; (2) Foreseen by Christ; (3) Emphasized by 
 Christ; (4) Proclaimed by the Apostles. 
 
 2. The Need is Absolute. Why should the death of 
 Jesus Christ be made so prominent? The answer is 
 "to save sinners" (1 Tim. 1: 15). And we may think 
 of the various aspects of sin, as they are dealt with by 
 the Cross: (1) Sin as guilt; (2) Sin as bondage; (3) 
 Sin as defilement ; (4) Sin as enmity. 
 
 3. The Value is Vital. In every way the Cross is of 
 supreme importance: (1) Against Rationalism, which 
 tends to emphasize the life and forget the death, though 
 Christ came into the world to die; (2) against Formal- 
 ism, which tends to accept intellectually the fact with- 
 out spiritually and personally trusting the One who 
 died; (3) against Romanism, which, with all its 
 emphasis on Calvary, tends to think only of the act 
 and fact of the death of Christ rather than of the 
 Christ who died and now lives forever (Rev. 1 : 18) ; 
 (4) against Skepticism, which tends to deny the power 
 of the Cross for human needs. 
 
 Chapter 20: 1-29 
 
 This chapter Is the second part of the section 18-20, 
 and as 18 and 19 record the climax of unbelief, so 20 
 
224 THE APOSTLE JOHN 
 
 tells of the culmination of belief, and gives the crown- 
 ing joy of the entire section beginning with chapter 13. 
 After the burial of Christ (19: 38-42) and the Jewish 
 precautions for security (Matt. 27:62-66) came the 
 resurrection. John's account, while in some respects 
 supplementary, is yet selected on the principle of 20: 31, 
 to elicit faith. The various appearances are not easily 
 arranged in order, but this constitutes a proof of their 
 accuracy in the absence of any effort to fit them in. 
 Certain features are common to all four Gospels, in- 
 cluding the omission of any description of the actual 
 resurrection and the limitation of the appearances to 
 believers (Acts 10:40, 41). If only we knew all the 
 circumstances, the arrangement of the appearances 
 would be doubtless quite simple. 
 
 1. The Fact of the Resurrection (vs. 1-10; Luke 
 
 24:25-35). 
 
 (1) First impression — Sorrow (vs. 1-3). 
 
 (2) Second impression — Perplexity (vs. 4-7). 
 
 (3) Third impression — Trust (vs. 8-10). 
 
 2. The Power of the Resurrection (vs. 11-29; Luke 
 
 24:25-35). 
 
 (1) First impression — Sorrow dispelled (vs. 
 
 11-18). 
 
 (2) Second impression — Perplexity removed 
 
 (vs. 19-23). 
 
 (3) Third impression — Trust assured (vs. 
 
 24-29). 
 1. The Necessity of the Resurrection. Why "must" 
 Jesus rise? (1) As a proof of the truth of his own 
 words, for he had foretold it so clearly that his veracity 
 was at stake, unless he rose ; (2) as a testimony to the 
 truth of the Old Testament, which had foretold it 
 (Psalms 2 and 16; Isa. 53) : (3) as a vindication of 
 Christ's character, for a perfect life could not close in 
 a cruel and shameful death; (4) as a vindication of 
 
OUTLINE STUDIES 225 
 
 God, for all through his life Christ had appealed to 
 God, and, as Paul said afterwards, it would have 
 proved God to be false if Christ had not been raised 
 (1 Cor. 15:15). 
 
 2. The Proofs of the Resurrection. How may we 
 be assured that Christ did rise? (1) The fact of the 
 empty grave and the disappearance of the body. It 
 must have Ijeen removed by human or superhuman 
 power. (2) The remarkable transformation in the 
 disciples from gloom to gladness, from despair to hope, 
 and from sorrow to joy. Only three days and this 
 change took place. (3) The existence of the primitive 
 Church, for every one believes that the Church of Christ 
 came into existence as a result of accepting the resur- 
 rection of the Master. (4) The influence of Christ 
 upon men and communities from the time of Paul 
 onwards. Only One who is living and Divine could 
 affect men's lives in this way. 
 
 3. The Value of the Resurrection. For what reasons 
 do we make it prominent? (1) Evidential (Rom. 1:4); 
 (2) Evangelistic (Rom. 4:25; 1 Pet. 1:21); (3) 
 Spiritual (Rom. 6:4); (4) Eschatological (1 Cor. 
 15:20,21). 
 
 Chapter 21 
 
 After 20:31 the addition of this chapter seems 
 strange at first sight, but further consideration shows 
 that it is an integral and essential part of the Gospel, 
 and as an Epilogue answers to the Prolog-ue and so 
 completes the record of the glory of Christ as the Re- 
 vealer of God and the Redeemer of man. There are 
 three main parts : The Pre-Tncarnate Life of Christ, 
 1 : 1-18; the Incarnate Life, 1 : 19 to 20: 29; the Post- 
 Incarnate Life, 21 : 1-22. This chapter forms a sort 
 of parable of Christ's present life above in relation to 
 his people. The keynote is Service. 
 
226 THE APOSTLE JOHN 
 
 1. Christ and the Christian Community (vs. 1-14). 
 The seven men mentioned here may be regarded as 
 
 representative of the Church as a whole (seven the 
 perfect number). 
 
 (1) The Church's Failure (vs. 1-3). They had 
 been told to v^ait for their Master, but apparently they 
 had bexrome somewhat impatient and had returned to 
 their old work. But they were unsuccessful, as all 
 work must be that is done apart from Christ and his 
 command. 
 
 (2) The Church's Lesson (vs. 4-6). But the Mas- 
 ter was watching and his enquiry was followed by his 
 commission and promise of blessing. 
 
 (3) The Church's Faithfulness (vs. 6b-8). Obedi- 
 ence was honored by immediate results, and the dis- 
 ciples recognized who was the source of this success. 
 
 (4) The Church's Reward (vs. 9-14). On reaching 
 the shore they found that their Master had prepared 
 them a meal, and bringing their fish to land, they were 
 welcomed and fed. See in this a svmbol and foretaste 
 of the future (Luke 12:37; Rev. i9:9). 
 
 2. Christ and the Christian Individual (vs. 15-22). 
 The disciple is now commissioned for his work. 
 
 (1) The Disciple Tested. The one requirement for 
 service is "love." 
 
 (2) The Disciple Commissioned. Three classes of 
 believers are committed to his charge (see Greek and 
 Westcott). 
 
 (3) The Disciple Taught (vs. 18, 19). His past is 
 described, his future disclosed, and his present declared. 
 
 (4) The Disciple Rebuked (vs. 20-22). Curiositv 
 is met by the assertion of Christ's sovereignty, by the 
 reminder of varied service (working or waiting), and 
 by the call to implicit obedience. 
 
 Looking on this chapter as typifying or symbolizing 
 the entire period of the history of the Church, we may 
 
OUTLINE STUDIES 227 
 
 note how it is marked by service which* is to be crowned 
 with glory. 
 
 1. Power for Service. The Lord*s Will. Without 
 Christ the disciples were unsuccessful, but in his pres- 
 ence and at his word came blessing. 
 
 2. Peace in Service. The Lord's Word. Amid 
 weariness, depression, and discouragement, his instruc- 
 tion and promise, "ye shall find," brings rest and con- 
 tentment. 
 
 3. Prospect after Serznce. The Lord's Welcome. 
 When the night is past, we shall see him on the shore 
 and shall hear his welcome. 
 
Ill 
 
 THE THREE EPISTLES 
 
THE FIRST EPISTLE 
 Introduction 
 
 While the Christian life is prominent in every part 
 of the New Testament Epistles, there are perhaps four 
 where detailed instruction is specially noteworthy. In 
 Romans we are told how we come out of the house of 
 bondage. In Ephesians we see how we enter into the 
 banqueting house. In Hebrews we note how we are led 
 up to the throne. In 1 John we perceive how we ap- 
 proach the Divine Presence. Perhaps these four 
 Epistles are also capable of being considered in two 
 separate pairs, Romans and Ephesians forming one, 
 and Hebrews and 1 John the other. It is also pos- 
 sible to connect Ephesians and 1 John as giving re- 
 spectively the corporate and individual aspects of the 
 Christian life. 
 
 Westcott suggests that John's First Epistle was the 
 last book of the New Testament in chronological order 
 of writing, and if this is so, there is a striking contrast 
 between the opening words of the Bible and the closing 
 statement. "In the beginning, God" (Gen. 1:1); 
 "Little children, keep yourselves from idols" (1 John 
 5:21). 
 
 There seems no doubt that this Epistle is to be 
 closely associated with the Fourth Gospel. The pur- 
 pose of the Gospel is that by believing men might have 
 life (John 20: 31). The purpose of the Epistle is that 
 those who have life may know that they possess it (1 
 John 5 : 13). Thus the latter is written as the comple- 
 ment of the former, and Is intended for believers. 
 
 The dominant note of the Epistle is that of fellow- 
 ship with God, and in him fellowship with one another 
 
 231 
 
232 THE APOSTLE JOHN 
 
 (1:3). The Qiristian life may thus be summed up 
 in seven words. It commences with Sonship; it is 
 marked by Discipleship ; it goes on to Stewardship; it 
 expresses itself in Worship; it responds to Lordship; 
 it is realized in Fellowship ; and it culminates in Heir- 
 ship. 
 
 L The Purpose 
 It is difficult but not impossible to discover why the 
 Epistle was written. There are three statements which 
 at once describe the purpose of the Apostle in writing, 
 and at the same time the object of the Christian life. 
 
 1. Fulness of Joy. — "These things we write that your 
 joy may be full" (1:4). Joy is God's purpose for 
 man, for sorrow originally came from sin. Our Lord's 
 first miracle was wrought at a wedding; his second in 
 a home ; thus we have, first, Christ and life's gladness ; 
 and only afterwards Christ and life's sadness. Joy is 
 necessary for all true life (Neh. 8: 10). Even in edu- 
 cation the influence of joy is undoubted, for young 
 children are particularly responsive to a bright, buoyant, 
 joyous teacher. Sorrow, while often made the instru- 
 ment of discipline, may and sometimes does harden, but 
 joy never hardens. We should, therefore, settle it in 
 our minds that God intends us to have the fulness 
 of joy. 
 
 2. Freedom from Sinning. — "These things \vrite I 
 unto you, that ye sin not" (2:1). This is another part 
 of the Apostle's purpose. He wished and intended his 
 readers not to sin. There is, as we shall see, a clear 
 distinction between sin and sins, between root and fruit, 
 principle and practise, and the Apostle, while carefully 
 teaching that the principle of sin remains (1:8), is 
 equally careful to teach that this root need not and 
 should not produce fruit (2:1). But if there should 
 be any sinning God has made provision in the Divine 
 righteous Advocate (2: 1, 2). 
 
THE FIRST EPISTLE 233 
 
 3. Spiritual Assurance. — 'These things have I writ- 
 ten unto you, that ye may know that ye have eternal 
 life" (5:13). Assurance means the consciousness of 
 our position and relation to God. Faith possesses; as- 
 surance knows that it possesses. This idea associated 
 with the word ''know" is in some respects the most 
 prominent feature of the Epistle. "We know" is found 
 fifteen times; "ye know" six times; "we have known" 
 once ; "ye have known" three times ; "he that knoweth" 
 once. The English word "know" stands for two 
 separate and distinct Greek words, and when careful 
 attention is paid to their usage the result is much 
 spiritual illumination. One implies intuitive knowledge, 
 that which comes from fact, the evidence of our senses, 
 that which Is independent of ourselves (1:2; 2 : 29. 
 See John 1 : 33 ; 13 : 7; 8: 55). The other indicates ex- 
 perimental knowledge, that which comes to us as the 
 result of our personal testing and experience. Some- 
 times the present tense is used indicating the process 
 of acquiring this experimental knowledge (2:3, 29; 
 3:24; 4:2; 5:2). At other times the perfect tense 
 is found, indicating that which has been permanently 
 acquired by experience (2:3; 3: 16). 
 
 These three passages, when put together, give the 
 purpose both of the Epistle and of the Christian life. 
 There is a close and intimate connection between them. 
 We are to have the fulness of joy because of our 
 freedom from sinning, and this, In turn, comes from 
 spiritual assurance. Thus, assurance is the secret of 
 freedom from sinning and of the fulness of joy. 
 
 II. The Plan 
 
 The Epistle Is confessedly difficult to analyze. Pro- 
 fessor Law, in his fine book, "The Tests of Life," 
 thinks the key to the Interpretation is that the Epistle 
 gives certain tests by which the question of the Chris- 
 
234 THE APOSTLE JOHN 
 
 tian life may be settled. These are three — doing right- 
 eousness, loving one another, and believing in Christ. 
 They are dealt with respectively in 1:5; 2 : 28 ; 2 : 29 ; 
 4:6; 4:7; 5:21. Dr. Law suggests that there are 
 three cycles of thought running through the Epistle. 
 First, we have the idea of walking in the light as tested 
 in three ways — by Righteousness, Love, Belief. Then 
 comes the thought of Sonship, tested in the same three- 
 fold way. And last of all come the inter-relations of 
 Righteousness, Love, and Belief. This suggestive state- 
 ment of Law is not very much unlike those of Hort, 
 Haering, and Brooke, all of which will be found dis- 
 cussed fully in the last-named author's volume on 1 
 John, in the "International Critical Commentary." It 
 is suggested that the sections as given above by Dr. 
 Law reveal an ethical and a doctrinal test in each case. 
 Thus, from 1:5 to 2 : 27 we have the ethical test of 
 walking in the light (1:5 to* 2: 17) and the doctrinal 
 test of faith in Christ (2: 18-27). In the second sec- 
 tion we have the ethical test of doing righteousness 
 (2 : 28 to 3 : 24) and the doctrinal test of the Spirit 
 confessing Christ (4:1-6). In the third section we 
 have both the ethical and the doctrinal tests combined. 
 Love is shown to be based on life (4: 7-21), and life 
 is proved to be based on faith (5 : 1-12). 
 
 The essential feature of the Epistle is that it affords 
 three proofs or tests of assurance, and in this respect 
 it is particularly valuable as guarding against that purely 
 emotional variableness that tends to seek the ground 
 of assurance within. The old introspective verse was 
 sadly at fault in the light of this Epistle : 
 
 'Tis a point I long to know. 
 Often causes anxious thought, 
 
 Do I love the Lord or no? 
 Am I his or am I not ? 
 
THE FIRST EPISTLE 235 
 
 There is nothing like a thorough study of this Epistle 
 to enable the soul to answer this question with confi- 
 dence and certainty without once looking within or giv- 
 ing itself "anxious thought." The following is a brief 
 outline suitable for this purpose: 
 
 1. Introduction (1: 1-4). 
 
 2. First proof of the Christian life. Obedience 
 (1:5 to2:6). 
 
 (1) Negative. Sin must be out. 
 
 (2) Positive. Righteousness must be in (2: 3. 5). 
 
 3. Second proof of the Christian life. Love. (2:7 
 to 3:24). 
 
 (1) Negative. Love not the world. 
 
 (2) Positive. Love the brethren (3: 14, 19). 
 
 4. Third Proof of the Christian life. The Holy 
 Spirit. (3: 24 to 5:'l2.) 
 
 (1) Negative. The false spirit. 
 
 (2) Positive. The true Spirit (3:24; 4: 13). 
 
 5. Conclusion-. (5:13-21). 
 
 ,It will be seen that these three proofs refer in turn 
 to God, to others, to ourselves, and this is the proper 
 order of the spiritual life. Obedience is the first result 
 of faith. Love comes next. Then the possession of 
 the Holy Spirit is the third, last, and in some respects 
 the deepest. 
 
 But now comes the important question as to how we 
 may know that we have the Spirit. Is this reference 
 to the Spirit abiding in us — after all, leading us back 
 to that introspection which tends to make us think of 
 our assurance as coming from within? 
 
 The Epistle guards against this in a very significant 
 way, as we shall see when considering the next point. 
 
 III. The Proof 
 
 The entire - Epistle is concerned with the Person and 
 Work of Jesus Christ, and in particular there are six 
 16 
 
236 THE APOSTLE JOHN 
 
 occurrences of the phrase "as he,' 
 expressive of Christ as the definite standard of our 
 Hfe. It will be seen, too, that Christ is the basis with 
 which the Epistle opens (1 :1, 4), and he is the theme 
 of its closing message (5:20). 
 
 And so the supreme inquiry is: What is Christ to 
 me ? For only in proportion as he is real and true, can 
 we be sure of possessing the Holy Spirit. We must, 
 therefore, pay special attention to these six occurrences 
 of "as he," and we notice that they are found in three 
 pairs : 
 
 1. Christ our standard in relation to God. 
 
 ( 1 ) 1:7. the inward life. 
 
 (2) 2 : 6, the outward life. 
 
 2. Christ our standard in relation to self. 
 
 (1) 2:3, the inward Hfe. 
 
 (2) 3:7, the outward life. 
 
 3. Christ our standard in relation to others. 
 
 (1) 3:23, the inward life. 
 
 (2) 4: 17, the outward life. 
 
 Thus, the purpose, plan, and proof of the Epistle 
 constitute at the same time the purpose, plan and proof 
 of the Christian life. 
 
 Chapter 1 : 4 
 
 Like the Prologue to the Gospel, this Epistle lays a 
 good foundation in the Person and Work of our Divine 
 Lord as a preparation for and vindication of the teach- 
 ing that is to follow. It forms an interesting com- 
 parison to look at the opening verses of the Gospel and 
 those of this Epistle, and when they are put together 
 their oneness, and yet difference, are easily seen. 
 
 The Gospel may be considered thus : 
 
 (1) Verses 1-5: Christ's relation to God. 
 
 (2) Verses 6-13 : Christ's historical manifestation. 
 
THE FIRST EPISTLE 237 
 
 (3) Verses 14-18: The personal appropriation of 
 Christ. 
 
 The opening verses of the Epistle suggest the fol- 
 lowing ideas: 
 
 ( 1 ) Verse 1 : Christ's relation to eternity and time. 
 
 (2) Verse 2: Christ's historical manifestation. 
 
 (3) Verse 3: The personal r'esults. 
 
 Thus, although the two portions are quite evidently 
 parallel, they are not strictly identical, but only com- 
 plementary. As we have already seen, the Gospel is 
 concerned with faith, while the Epistle emphasizes as- 
 surance. These complementary ideas are implied even 
 in these opening verses. 
 
 But now it is important to look at the introduction, 
 and consider its strong, satisfying basis for Christian 
 life. 
 
 I. The Substance of the Gospel 
 
 This may be said to be summed up in the Person 
 and Work of our Lord himself. 
 
 1. He is Dimnc and Eternal. As in the opening of 
 the Gospel, and in the first words of Genesis, Christ 
 was "from the beginning." 
 
 2. He is human and historical. He who was from 
 the beginning, was manifested on the earth, and was 
 seen in human form. 
 
 3. He is life-gizing and unique. He is first described 
 as "the Word of Life," revealing and bestowing life. 
 Then comes the aspect which specially refers to our 
 experience in "eternal life,*' involving fellowship with 
 God (John 17:3). 
 
 Thus the Gospel starts with the Person of Christ at 
 once Divine and human (Mark 1:1; John 1:1; Rom. 
 1:4). In the Gospel he is simply described as "the 
 Word,'* while in the Epistle we have the additional 
 thought of "the Word of life." And so we may say 
 that "Christianity is Christ," and the foundation of our 
 
238 THE APOSTLE JOHN 
 
 rdigion is the absolute fact of our Lord's Divine Per- 
 son and Work. Christianity is the only religion that 
 is based on reality, and is also inextricably bound up 
 with the Person of the Founder. 
 
 H. The Guarantee of the Gospel 
 
 We have now to cansider how this Divine Christ, 
 who is the substance of the Gospel, is brought near to 
 us, and the Apostle clearly indicates this along three 
 lines : 
 
 L Apostolic experience. This is the first stage 
 (v. 1). Christ had been heard and seen, contemplated 
 and handled. There had been immediate perception, 
 and deliberate attainment. They had heard and seen 
 him in his earthly life, and they had beheld and handled 
 him after his resurrection. 
 
 2. Apostolic testimony. Then the Apostles began 
 to witness to the truth of what they had experienced 
 (v. 2). The life was not only manifested and seen, 
 but they themselves were bearing vntness to its fact 
 and preciousness. 
 
 3. Apostolic connnunication. The testimony took the 
 form of actual communication of the truth to others 
 (v. 3), and with all the force and authority of an 
 Apostle of Christ these blessed truths concerning the 
 Master were announced and actually told. 
 
 HL The Purpose of the Gospel 
 
 Why was all this done ? The answer is a very simple, 
 but all-embracing, one: it was for fellowship both Di- 
 vine and human (v. 3). 
 
 L What is fello'wshipf It means here and always 
 in the New Testament "partnership" in something com- 
 mon to a large number, the joy of possession of and 
 participation in that which belongs to all. Thus fellow- 
 ship or partnership is in some respects the highest j os- 
 
THE FIRST EPISTLE 239 
 
 sibility of the Christian life at the present time, for 
 there is nothing beyond it in our privileges. The beauti- 
 ful picture of fellowship which- we see in Eden before 
 the Fall is thus restored, and more than restored, in 
 Christ. Every part of his redemptive work had in 
 view this purpose of bringing man back from enmity 
 to friendship, from loneliness to fellowship, with all 
 that this implied, between him and God. 
 
 2. With whom is the fellowships It is first with 
 the Father, and includes access to his presence, the as- 
 surance of his favor, the consciousness of his love, the 
 enjoyment of his truth, and the possession of his love. 
 Then it also is "with his Son," and means the sympathy, 
 knowledge, grace, and satisfaction that come from 
 him who is at once Divine, "His Son," and human, 
 "Jesus Christ." 
 
 3. With whom is this fellowship from the human 
 standpoint? The Apostle, in writing "with us," means 
 with himself and all fellow-Christians, and fellowship 
 or partnership means joint participation in all that 
 grace brings, in life, in light, in love, in labor, and in 
 hope. This thought of fellowship between Christians 
 is very important at all stages of the Christian life, 
 but perhaps especially at its commencement. Converts 
 need to be told that their life is not a solitary one, but 
 is to be lived in union and communion with others who 
 belong to Christ. There is, perhaps, nothing to com- 
 pare with Christian fellowship to keep a soul from 
 backsliding, and to incite it to progress in holiness. 
 
 IV. The Result of the Gospel 
 
 The Apostle shows that the practical outcome in per- 
 sonal life of what he had written is "that your joy 
 may be full." Joy is thus the supreme result of the 
 Gospel, 
 
240 THE APOSTLE JOHN 
 
 1. The fact of joy. Joy is threefold: the joy of 
 retrospect, of aspect, o-f praspect; the joy which is con- 
 cerned with the past, the present, the future; the joy 
 of faith, of love, of hope; the joy o-f appropriation, 
 appreciation, anticipation. 
 
 2. The source of joy. This comes, and can only 
 come, from fellowship (v. 3). Fellowship is the source 
 and guarantee of joyousness. This at once shows the 
 distinction between happiness and joy. Happiness de- 
 pends upon what ''happens," upon circumstances, v/hile 
 joy is independent of circumstances, and is based upon 
 the reality of Divine relationship, which is untouched 
 by any surroundings. The Apostle Paul was not 
 always happy, because we are told of his sorrows, and 
 yet he could say, ''sorrowful, yet alway rejoicing" (2 
 Cor. 6: 10), because his joy was not in circumstances, 
 but in the Lord ( Phil. 4:4). 
 
 3. The nature of joy. As this joy comes from fel- 
 lowship, we must consider a little more in detail the 
 elements of the joy it brings — (1) fellowship with the 
 Father is associated with his pardon, his teaching, his 
 love, his provision, his protection, his power, and so 
 gives joy; (2) fellowship with his Son arises from 
 the consciousness of his Divine Person, his redemptive 
 work, his resurrection life, his blessed Spirit, and his 
 glorious coming, and these produce joy; (3) fellowship 
 with believers provides joy, because of the unity, en- 
 couragement, truth, and grace which are experienced 
 in oneness with those who belong to Christ. 
 
 4. The extent of joy. The Apostle is not only don- 
 cerned that his readers may have joy, but far more 
 than this — the fulness of joy ; not only the fact, but the 
 fulness, "good measure, pressed down and running 
 over." This phrase, "your joy may be full," is found 
 six times in John's writings, four times in the Gospel, 
 and twice in the Epistle. When they are all put together 
 
THE FIRST EPISTLE 241 
 
 they show beyond all question the secrets of the fulness 
 of joy. Thus, this full measure of joy is associated 
 with consecration (John 3:29), with obedience (John 
 15:10), with prayer (John 16:24), with protection 
 (John 17: 13), with fellowship (1 John 1:3, 4), with 
 brother-love (2 John 12). 
 
 Thus we see something of the splendid and solid 
 foundation laid for us in Christ. "How firm a founda- 
 tion, ye saints of the Lord." And if only we follow 
 the Divine order, we shall see in turn that Christianity 
 involves Fact, Faith, Feeling, Fellowship, and Fulness. 
 
 Chapter 1 : 5-10 
 
 In 1:1-4, the introduction giving the scope of the 
 Epistle, we have seen that the Divine purpose for the 
 believer is fellowship with- God, fellowship with man, 
 and, in this fellowship, perfected joy. Then from 1 : 5 
 to 2 : 17 the Apostle proceeds to show that "walking in 
 the light" is the first real proof or test of fellowship 
 with God. The earliest part of this long section now 
 calls for notice. In 1 : 5-10 we are told of God's nature 
 and of our relation to it. The section really extends 
 from 1 : 5 to 2 : 2, and deals especially with three views 
 of life which are false. So that in limiting our present 
 attention to 1 : 5-10, we must keep in mind the full 
 extent of the treatment ending at 2 : 2. 
 
 I. The Revelation (v. 5). 
 
 First of all, the Apostle has to tell of God's nature 
 and attitude as the basis of all that follows. Revelation 
 naturally proceeds any responsibility. 
 
 1. The fact of a message. — "This is the message." 
 This shows that what he says is a Divine revelation, not 
 a human discovery; it is news. 
 
 2. The source of the message. — "From him." The 
 
242 THE APOSTLE JOHN 
 
 meaning of this is pretty certainly the Lord Jesus 
 Christ. 
 
 3. The reception of the message. — "Which we have 
 heard." The tense in the Greek seems to imply that in 
 some way- the Apostle was still hearing from Christ. 
 
 4. The declaration of the me'ssage-. "And announce 
 unto you." It was something that must not, and could 
 not, be kept to himself. 
 
 5. The substance of the message. "God is light, and 
 in him is no darkness at all." "God is light" — that is, 
 God in his own nature is the perfect idea of what we 
 understand by light. It is interesting to notice the three 
 things in John's writings about God : "God is Spirit" 
 (John 4:24), "God is light" (1 John 1:5), "God is 
 love" (1 John 4:8). It is also to be observed that he 
 does not descrilje God as "a light," or "the light," or 
 "the light of man," or "the light of the world," or "the 
 true light." It seerris to suggest God's own nature in 
 itself (1 Tim. 6: 16). Light in Scripture stands for 
 at least four diflferent, yet connected, ideas. Sometimes 
 it means glory, expressive of the Divine majesty. 
 Sometimes it means purity, emphasizing morality. 
 Sometimes it means truth, referring to intelligence'. 
 Sometimes it means fellowship, suggesting communion. 
 Professor Law, however, maintains that this thought 
 of God as "light" does not refer to his essential being 
 or nature, but to his revelation of himself ; that as it 
 is of the very nature of light to be and make visible, 
 so God is not self-contained, but has rtvealed himself 
 in Christ. Dr. Law suggests that the Gospel supports 
 this view in the order in which it speaks of Christ as 
 the Word, the life, and the light (John 1:1, 4, 5). 
 But perhaps, after all, the two ideas are included as 
 cause and effect, for assuredly it is owing to God's es- 
 sential nature as light that he necessarily reveals himself 
 as light to others. 
 
THE FIRST EPISTLE 243 
 
 II. The Responsibility 
 
 Because of God' as light, certain effects follow in 
 human life. 
 
 This revelation of God is thus intensely practical and 
 theoretical. "Light is a social power" (Findlay). The 
 practical outcorhe is seen in three parallel pairs of 
 opposed positions : 1 : 6, 7 ; 1 : 8, 9 ; 1 : 10 ; 2 : 1. Each 
 of these calls for careful study as we contemplate our 
 solemn responsibility to the Divine revelation of God 
 as light. 
 
 L The reality of sin is someiimves denied (v. 6). It 
 is possible to make the assertion that we have fellow- 
 ship with God, fellowship being, as we have seen, the 
 highest possibility of life. This assertion, however, is 
 sometimes connected with action which shows that we 
 are still walking in darkness (2 : 11). The "walk" indi- 
 cates the outward life of conduct in its activity and 
 progress. But if we should claim fellowship while our 
 conduct is still evil, the* Apostle says in the plainest 
 possible terms that "we lie and do not the truth," thus 
 affirming what is false and neglecting what is true. 
 Light reveals; darkness conceals; and, therefore, fel- 
 lowship with God is impossible unless we are in the 
 light. Truth means beyond all else moral and spiritual 
 reality, and it is absolutely impossible for us to have 
 fellowship with God if we are walking in darkness, 
 however much we may claim it. Moral conduct does 
 matter, and has a definite bearing on spiritual com- 
 munion. 
 
 2. The reality of life should he experienced (v. 7). 
 Here is the contrast with the former verse. Our spirit- 
 ual condition is described as "walking in the light 
 as he is in the light." God, who is light, is thus seen to 
 be in union with the believer and the believer with him, 
 and the outward conduct of the soul is in harmony with 
 the character of God. The result is fellowship one with 
 
244 THE APOSTLE JOHN 
 
 another — that is, with Christians as based on fellowship 
 with God. When we know God, we get to know man. 
 And another result experienced side by side with fel- 
 lowship is the full assurance of mercy and forgiveness 
 through "the blood of Jesus, his Son." It is significant 
 that our Lord is described by his human and Divine 
 titles, showing that the Atoning Sacrifice is at once 
 possible because he is man, and powerful because he- 
 is God. It would seem best to understand the word 
 "cleanseth" as judicial, not experimental, and in this 
 respect it harmonizes with the Greek of the Old Testa- 
 ment, where the same word is used for the effect of 
 atonement. It may be questioned whether "blood" is 
 ever associated with anything else than an atoning sac- 
 rifice, for, apparently, it is never found in the New 
 Testament as expressive of that which is applied ex- 
 perimentally to the believer for the purpose of purifica- 
 tion. This atoning Blood thus cleanses "from every 
 kind of sin." 
 
 3. The reality of sinfulness is also denied (v. 8). 
 Another contrast is set up. The assertion is now made 
 that "we have no sin," pro'bably meaning no sinfulness, 
 no sinful condition from which the actual sinning pro- 
 ceeds. This seems to be the denial of the continuous 
 and permanent presence of sin as a principle in one 
 who has committed sins. The Apostle had already used 
 the phrase "to have sin" in his earlier writing (John 
 15 : 22, 24; 19: 11). This assertion, however, is a proof 
 of self-deception, for not only, as in verse 6, do "we 
 lie," but, still worse, we are self -persuaded in evil and 
 no reality exists in us. To such a one sin is only a 
 mere incident without effects. 
 
 4. The reality of .^ins is admitted (v. 9). Again 
 another cwitrast is seen, and sins are to be confessed. 
 The existence of sin in Christians is a simple fact, but 
 there is no need for sins to interfere with fellowship 
 
THE FIRST EPISTLE 245 
 
 if God's conditions are fulfilled. Confession, which he 
 requires, will not only lighten the burden, but will keep 
 open the spiritual life and preserve the soul in loving, 
 healing sensitiveness. With this consciousness of full 
 responsibility and this outpouring oi the heart in con- 
 fession will come the assurance that "he is faithful and 
 righteous to forgive us and to cleanse us." God is 
 faithful in being true to his own nature, and the thought 
 of faithfulness clearly indicates an attitude to believers, 
 since to the unconverted it is a question of mercy, not 
 of faithfulness. He is not only faithful, but "right- 
 eous," which means true to his character in relation to 
 us. The outcome is twofold, forgiveness and cleansing. 
 God releases the guilt and remits the penalty, removes 
 the debt and takes away the defilement. Here, again, 
 as in verse 7, it would seem that we are in the region 
 of the judicial rather than the experimental. It is not 
 that our nature is purified and all sin removed, but that 
 our position in the sight of God is dealt with through 
 the perennial efficacy of the sacrifice of Christ. 
 
 5. The reality of sinning is denied (v. 10). Once 
 again we have the words "if we say," and the assertion 
 this time is the denial of the fact ol committing sin. 
 Even though it be possible to admit the truths suggested 
 in verses 6-8, there may still be the refusal to allow that 
 sinful deeds have been performed. But if we have 
 actually committed sin and. deny this, the outcome is 
 inevitably worse than anything that has preceded, for 
 "we make him a liar, and his word is not in us." Thus 
 we disregard God's revelation, and ignore its reality 
 and claim upon us. 
 
 At this point we pause for a while, though the section 
 is continued, as we shall see, in the next two verses. 
 But let us ponder afresh the solemn threefold "if we 
 say" (vs. 6, 8, 10), and see that no such impossible 
 assertions ever pass our lips or affect our lives. 
 
246 THE APOSTLE JOHN 
 
 Chapter 2: 1, 2 
 
 We have already seen that the subject of 1 : 5 to 2 : 2 
 is God's nature as light (1:5), and our responsibility 
 to him with special reference to three false views of 
 life. By means of some striking contrasts, the Apostle 
 has taught how the reality of sin is sometimes denied 
 (1:6); that the reality of life is to be experienced 
 (1:7); that the reality of sinfulness is denied by 
 others (1:8); that the reality of sins should be ad- 
 mitted (1:9); and then, that the reality of sinning 
 is also denied in certain quarters (1: 10). But now 
 the sixth principle of this series is emphasized, and 
 the reality of sinning is met. The question at once 
 arose in some minds that if sin was universal, as was 
 implied in the earlier verses (1:6-10), it was, there- 
 fore, inevitable. He hastens to show that this is not 
 the case, by pointing out the true aim of Christian liv- 
 ing, and also the Divine provision, if needed, in case 
 of sinning. 
 
 The soul has two dangers. Sometimes it is the peril 
 of presumption, and then comes carelessness; at other 
 times there is the equally serious danger of despair, 
 when the heart loses hope, and sin is regarded as cer- 
 tain to be victorious. In 1 : 6-10 the danger of pre- 
 sumption is frankly dealt with. And now with equal 
 clearness the peril of despair is faced and met by show- 
 ing the definite remedy for sin and sinning. 
 
 I. The Appeal 
 
 With beautiful and tender affection the Apostle ad- 
 dresses his readers as "my . little children," and tells 
 them in the plainest possible terms that there is no need 
 for them to sin: "These things write I unto you that 
 ye may not sin." Nothing could be clearer, franker, 
 or more definite than this teaching. Christian people 
 are not expected to sin, for the plan of the Gospel is 
 
THE FIRST EPISTLE 247 
 
 intended to meet such a contingency. A& we have 
 already seen, there is a real distinction between sin and 
 sins, between root and fruit, between character and con- 
 duct, between principle and practise. The root exists 
 and abides in us (1:8), but it need not, and should 
 not, bear fruit. . This is the message of the? Apostle. 
 
 II. The Assurance 
 On the other hand, if any one should fall, God has 
 made ample provision. There is no need to sin, but, 
 assuming the actuality of it, its results can be met. 
 The various elements of this Divine provision are care- 
 fully brought before our notice by the Apostle. 
 
 1. This proz/ismu is a persofuil and conscious pos- 
 session, ''zve have." It is interesting to notice that the 
 word "have" in John's writings always means personal 
 possession, together with the consciousness of it, in- 
 cluding the ideas of obtaining and retaining. So that 
 this assurance is intended for constant use and encour- 
 agement. 
 
 2. An* Advocate. The word is Paracletos, and is ex- 
 actly the same as that rendered "Comforter," referring 
 to the Holy Spirit, in the Fourth Gospel (John 14: 20; 
 15:26; 16:14), No one English word seems to be 
 sufficient to express all the ideas included in this word. 
 It means some one called in to help, and it is interesting 
 and most truly helpful to realize the reality of our 
 Lord's advocacy and the relation of the one Advocate 
 to the Other. Our Lord is our Advocate "with the 
 Father," directed towards him, in his presence, thereby 
 assuring us of constant access and appeal. The Hoi}' 
 Spirit is our Advocate within, and is the "other Com- 
 forter" sent to take the place of Christ, who has as- 
 cended. Thus, by the Holy Spirit, we are linked to 
 the Lord Jesus, and by the Lord Jesus we are linked 
 to the Father. 
 
24S THE APOSTLE JOHN 
 
 3. This Advocate is ''Jesus Christ the Righteous.'^ 
 The two names "J^^us" and "Christ" indicate respect- 
 ively the true manhood and the Divine position of the 
 One vi^ho is engaged on our behalf. And when he is 
 described as "the righteous," we are reminded of his 
 personal character, that he has power to deal with sin, 
 and will treat it impartially, righteously, without leaning 
 to the one extreme of undue severity, or to the other 
 of undue softness. God has no favorites, and even his 
 children when they sin are dealt with by "J^sus Christ 
 the righteous." 
 
 4. ''He is the propitiation for our sins/' This is the 
 basis of his advocacy. Some one has said that our 
 Advocate pleads our cause with propitiation as his 
 brief. It is because he is our propitiation that he can 
 be our Advocate. Thus the One whose character is 
 righteous is shown to be competent by reason of what 
 he has done. And it is interesting to notice that the 
 Apostle does not say, "His death 'U'^s the propitiation," 
 but that "He himself is the propitiation." It is the 
 person of Christ who gives efficacy to his work, which 
 means, as Hooker says, "the infinite worth of the Son 
 of God." It is important to bear in mind that pro- 
 pitiation (a word in the original found only in this 
 Epistle) means the removal of God's righteous judg- 
 ment against sin by means of sacrifice, and it is obvious 
 that man, as represented by Christ, is the subject and 
 God the object of propitiation. It would be impossible 
 to think of God as the subject and man as the object, 
 since it was not man, but God, who needed to be pro- 
 pitiated. And yet, of course, we must take every pos- 
 sible care to avoid anything like severance between the 
 Father and the Son, because the Son is the Father's 
 gift, so that, to use the bold paradox of a modern 
 writer, the death of Christ was really God propitiating 
 God. We recall the publican's prayer, "God be pro- 
 
THE FIRST EPISTLE 245> 
 
 pitious to me a sinner" (Luke 18: 13). It is interest- 
 ing to notice that in the papyri recently found in Egypt 
 the word "propitiation" in heathenism means the ap- 
 peasing of an angry God, and when the purely pagan 
 element concerning God is removed from this, we see 
 at once the true, idea of our Lord's propitiation. As 
 Professor Law points out, it is impossible to interpret 
 it as merely the supreme expedient of God's love in- 
 tended to remove man's fear. This would "empty the 
 word of all that it distinctively contains," and, as Dr. 
 Law goes on to say, "one may or may not accept the 
 teaching of the New Testament, but it is, at any rate, 
 due to intellectual honesty to recognize what that teach- 
 ing is." Thus, propitiation can mean but one thing, 
 the expiation of the guilt of sin, which restores the 
 sinner to God by removing every barrier to fellowship 
 (Law, "The Tests of Life," pp. 160-163). And so 
 we rejoice to think that the work of Christ has made 
 fellowship possible. As Dr. Brooke truly says: "His 
 advocacy is valid, because he can himself bear witness 
 that the only condition on which fellowship between 
 God and man can be restored has actually been fulfilled, 
 i. c, the removal of the sin by which the intercourse 
 was interrupted" ("Internat. Grit. Com."). 
 
 5. This propitiation is intended for the whole 'world. 
 This means that the sacrifice is really inexhaustible. 
 And yet it is important to remember the distinction 
 between redemption and salvation. All have been re- 
 deemed, but all will not be saved. Christ's sacrifice 
 is ^w/ficient for the whole world, but only i?/ficient for 
 those who are spiritually united to him. 
 
 Thus the Apostle emphasizes the way in which 
 the reality of sinfulness and sinning can be met and 
 has been met by the Divine, glorious provision of Christ. 
 We are responsible for sin ; sin is universal, and afifects 
 our fellowship with God. And yet there is abundant 
 
250 THE APOSTLE JOHN 
 
 grace in Christ through his sacrifice on the cross and 
 his presence above with the Father. 
 
 Before passing on to the next section of the Epistle 
 it will be useful to compare and contrast some of the 
 expressions and see the progress of the thought: 
 
 "If we say" (1:6); "If we walk" (1:7). 
 
 "If we say" (1 : 8) ; "If we confess" (1:9). 
 
 "If we say" (1 : 10) ; "If any man sin" (2: 1). 
 
 Another line of development can be seen as follows : 
 
 "We lie" (1:6), i. e,, we are false to knowledge. 
 
 "We deceive ourselves" (1:8); i, e., we persuade 
 ourselves that falsehood is truth. 
 
 "We make him a liar" (1 : 10) ; i e., we set ourselves 
 above God. 
 
 Again, we may observe the following sequences : 
 
 "We do not the truth" (1:6);^. c, we do not carry 
 principle into action. 
 
 "The truth is not in us" (1:8) ; L e., there is no 
 recognition of the principle of truth. 
 
 "His Word is not in us" (1:10); i. e., we do not 
 possess the fundamental revelation. 
 
 Once more, it is deeply interesting to observe the 
 following : 
 
 In 1 : 7, 'We have fellowship." 
 
 In 1:9, ''He is faithful and just." 
 
 In 2:1, 2, there are both expressions, "We have" 
 and "He is." 
 
 Chapter 2 : 3-6 
 
 It is generally recognized that a new section com- 
 mences at this point, though it is, as usual, difficult to 
 follow in order the Apostle's thoughts. But from 
 2:3-11 there seems to be a section in which there are 
 two views or tests of walking in the light. The first 
 test (vs. 3-6) is obedience, and the second test (vs. 
 7-11) is love. The former will now occupy our atten- 
 
THE FIRST EPISTLE 251 
 
 tion. It is interesting to notice the remarkable parallel- 
 isms between 1 : 6 to 2 : 2, and 2 : 3-11. In the former 
 there are negative tests, and in the latter positive. Thus, 
 God's light not only reveals sin (1 : 7 to 2 : 2), but also 
 bis requirement for us (2:3-11). The particular 
 parallelisms are clearly observable in a comparison be- 
 tween "if we say" (1:6, 8, 10) and "He that saith" 
 (2:4, 6, 9). A careful study will show the striking 
 parallels and also complementary ideas between the fol- 
 lowing texts : 1:6 and 2:4; 1:7 and 2:5; 1:8 and 
 2:6; 1:10 and 2:9. In each of these there are three 
 definite statements showing the parallels and the addi- 
 tions to the thoughts. 
 
 It should be said that a few writers connect verse 3 
 quite closely with the verses immediately preceding, 
 and if this is so, these verses now to be considered vnll 
 afford the proofs that we have duly used the- provision 
 given by God, involving three proofs of the efficacy of 
 the Divine Advocacy and propitiation (2:1, 2). But 
 the former connection seems in every way better and 
 clearer. 
 
 I. The Progress 
 
 The Apostle shows that "walking in the light" has 
 three results. 
 
 1. Knowledge' (v. 3). "Hereby we know that we 
 know him." The original is very striking, and may 
 perhaps be rendered something like this : "Hereby we 
 are continually getting to know by experience that we 
 have experienced and still do experience him." The 
 Apostle is, as usual, very practical, for knowledge is 
 always far more than anything merely intellectual. It 
 involves spiritual perception through personal experi- 
 ence. It is also noteworthy that he never uses the 
 word "knowledge" as a substantive, though the verb 
 to know is found in one way or another nearly two 
 17 
 
252 THE APOSTLE JOHN 
 
 hundred times. So, alsO', he rarely uses the noun 
 *'faith/' but almost always employs the verb. Perhaps 
 this is a suggestion that doctrine with him was not 
 intellectual knowledge only, but a real experience. We 
 may perhaps include in his thought of knowledge the 
 three ideas of intellectual observation, personal experi- 
 ence, and spiritual certainty. 
 
 2. Union (v. 5). "Hereby we know that we are in 
 him." This is more than knowledge, for it involves 
 the actual oneness of the soul with Christ. "In him" 
 is both judicial and experimental, for we are "in him" 
 for justification and also for sanctification. Perhaps 
 both are included here, especially because the Epistle 
 is so concerned with the definite practical life of the 
 Christian. 
 
 3. Abiding (v. 6). "He abideth in him." This, 
 again, is a further step in the progress of the soul. 
 Not only do we know and are united to Christ, but we 
 are to abide in him. This thought of abiding is very 
 characteristic of John's Gospel (chap. 15), and may 
 be said to include mind, heart, and will. It means that 
 the soul is not only "in Christ," but also stays there, 
 makes its permanent abode in union and communion 
 with the Lord. 
 
 Thus, as we consider this threefold progress, we see 
 at once the soul's perception, position, and persistence. 
 Bengel, in his characteristic way, has described these 
 three aspects as cognitio, coymmmio, constantia. 
 
 IT. The Proof 
 
 But it is now necessary to concentrate attention on 
 the twofold statement "hereby we know." The simi- 
 larity and yet the difference are very characteristic of 
 the Apostle's mode of thought. Thus we have first, 
 "Hereby we know that we know him" (v. 3). Then 
 
THE FIRST EPISTLE 253 
 
 "Hereby we know that we are in him" (v. 5). What 
 is the force of "hereby" ? The answer is, Obedience, 
 and it is put in a threefold way. 
 
 1. Obedience in Practice (v. 3). "If we keep his 
 commandments." The thought is that of the watchful 
 observance and faithful obedience of the separate com- 
 mandments of God. The word "keep" is said to sug- 
 gest "sympathetic obedience to the spirit of a command 
 rather than the rigid carrying out of its letter" 
 (Brooke). But perhaps even this contrast between 
 spirit and letter is hardly accurate, since there is no 
 incongruity between them, for the soul in carrying out 
 the letter will necessarily obey the spirit. But in every 
 respect the obedience here suggested is spiritual and 
 not merely intellectual. (John 15:10; 17:12; Eph. 
 4:3). This practical obedience is at once contrasted 
 with the statement o-f the man who claims to have an 
 experience of Christ (v. 4), and yet is not heeding the 
 duty of obedience. Such an one is an utter counterfeit, 
 "whatever he may think" (Law), and his attitude is 
 absolutely inexcusable, for he does not possess any 
 reality. Thus plainly does the Apostle speak. 
 
 2. Obedience in Principle (v. 5). "Whoso keepeth 
 his word." From, the practice of separate command- 
 ments the Apostle leads up to the one expression of 
 God's will in his Word as summing up everything. 
 And the man who does this realizes completely what 
 is meant by "the love of God." From knowledge he 
 proceeds to love, because of "the emptiness of a loveless 
 knowledge" (Findlay). The words "love of God" may 
 include his love to us and ours to him, because our 
 love is always inspired and prompted by his, and the 
 perfection of love means its consummation in life : it 
 has reached its goal in the one who is thus obedient to 
 the Word of God. Findlay calls attention to the some- 
 what parallel idea of faith perfected by works (James 
 
254 THE APOSTLE JOHN 
 
 2:22), just as here we have loA^e perfected by 
 obedience. 
 
 3. Obedience in. Obligation (v. 6). "Ought himself 
 also to walk even as he walked." "Walking" as usual 
 means the outward expression in conduct of the life 
 we possess in Christ, and the idea implied by "ought" 
 indicates our duty and moral obligation. The standard 
 of our conduct is "even as he" (John 6:38; 17:4), 
 and it is interesting to notice the use, and also the 
 rarity of the use, of the example of Christ in the New 
 Testament. Why should it be so infrequently found? 
 Perhaps because Christ is so much more than our ex- 
 ample. We need a model, but, more than this, we need 
 a power to enable us to approximate towards and real- 
 ize the standard that we have to imitate. This thought 
 of the example of Christ is very frequently noted by 
 writers, and in some very familiar words John Stuart 
 Mill spoke of Christ as "the ideal representative and 
 guide of humanity," and then he goes on to say, "nor 
 even now would it be easy, even for an unbeliever, to 
 find a better translation of the rule of virtue from the 
 abstract into the concrete than to endeavor so to live 
 that Christ would approve of our life." And yet we 
 must never forget that Christ is first our Redeemer 
 Ijefore he is or can be our Example. This is the virtue 
 and value of that fine little book by Caroline Fry, 
 "Christ our Example." It is one thing to have an 
 ideal; it is another to realize it. Emerson once said, 
 "Hitch your wagon to a star," but there above is the 
 star, and here down below is my wagon. How are the 
 two to be united? Only by means of the redemption 
 in Christ Jesus, and when the Apostle says, "Walk even 
 as he walked," it is because the soul is already assumed 
 to be "in him" and resting upon the great Di^'ine 
 foundation already stated in the introduction (1 : 1-4). 
 
 Thus walking in the light is proved by means of 
 
THE FIRST EPISTLE 255 
 
 obedience, and anything' else is seen to be' impossible. 
 Righteousness is absolutely essential, and all our pro- 
 fession will count for nothing unless our life is in 
 accordance' therewith. There is nothing in. its way more 
 striking than the plainness with which the Apostle here 
 stigmatizes the attitude and action of the mere pre- 
 tender. First he is said "to lie and do not the truth" 
 (1:6). Then that "the truth is not in him" (1:8). 
 Then, still more, that he "makes God a liar" (1: 10). 
 And, not least of all, he is himself a liar (2:4). 
 
 N. B. — Before we pass away from this section it may 
 be useful to look at the seven "ifs" in these two chap- 
 ters, three of them bad, four of them good. (1:6, 8, 
 10; and 1:7, 9; 2:1, 3). 
 
 Chapter 2: 7-11 
 
 The first test of walking in the light is, as we have 
 already seen, Obedience (2:3-6). The second test is 
 now to be considered, Love, which is equally God's 
 requirement. It is significant that this section opens 
 with the word "beloved," which is used for the first 
 time, and this special affectionate form of appeal seems 
 to suggest the importance of what the Apostle has 
 to say. 
 
 I. The Commandment (vs. 7, 8) 
 
 1. The commandment which the Apostle has to give 
 is first descril>ed as "old," the reason being that they 
 had received it "from the beginning." This seems to 
 mean that they had heard it from the first moment of 
 their Christian life, and for this reason it had no novelty 
 for the readers (cf. 2:24). It is impressive to realize 
 that this commandment of love was an essential part 
 of their earliest Christian teaching, for it shows how 
 full and how practical were the primitive messages to 
 converts. 
 
256 THE APOSTLE JOHN 
 
 2, The commandment is also described as "new," and 
 for the reason that it is always vital and real in Christ 
 and in Christians. Love is thus not only old, but ever 
 fresh, and is, as our Lord himself described it, "a new 
 commandment" (John 13:34; 15:12). The newness 
 pretty certainly lay in the new' object of love, fellow- 
 Christians, because while other aspects of love had been 
 known for ages, this was something entirely novel, be- 
 cause it represented the spiritual tie between one Chris- 
 tian and another. 
 
 3. The reason of the Apostle writing in this way 
 was that "the darkness is passing away and the true 
 light already shineth." This appears to refer to the 
 Gospel revelation already announced as "light" (1:5). 
 Love is thus seen to be necessitated by the light of 
 Gospel truth. Selfishness is always associated with 
 the condition of moral darkness, while love is the prac- 
 tical expression of "the true light." 
 
 II. The Claim (v. 9) 
 
 1. Again we are called upon to notice the man who 
 says "he is in the light." It is a marvelous claim to 
 make, and should be carefully compared and contrasted 
 with the other two assertions: "He that saith I know 
 him" (v. 4) ; "he that saith he abideth in him" (v. 6). 
 It is something, indeed it is a great deal, to be "in the 
 light," and it is splendid if a man, being in the light, 
 is able to say so. 
 
 2. But this is a case of saying and not doing, be- 
 cause, while he "says" he is in the lighjt, he is all the 
 while hating "his brother." Superior knowledge with- 
 out deeds counts for nothing, and, indeed, if possible, 
 worse than nothing, since it brings utter discredit 
 upon the claim of the man to be in the light. The word 
 "brother" here, as elsewhere in this Epistle, and, in- 
 deed, in the New Testament, refers to Christian rela- 
 
THE FIRST EPISTLE 257 
 
 tionship. As Westcott points out, it never means in the 
 New Testament our modern idea of the universal 
 brotherhood of man, but always and only the specific 
 spiritual relationship of those who are united to and 
 are in Christ. 
 
 3. The outcome of this saying without doing, this 
 claim to be ia the light and yet expressing animosity, 
 is that the man is "in the darkness even until now." 
 Darkness is another word for evil, and already it has 
 been seen in various connections. Thus, if we say that 
 we have fellowship with God and "walk in darkness," 
 we are untrue (1:6). Through the glorious Gospel, 
 "the darkness is passing away" (2: 8). Then in verse 
 11, as we shall see, there is a threefold statement of 
 the darkness, which includes mental, moral, and 
 spiritual blackness as expressive of the utter alienation 
 of the soul from God, notwithstanding all its pro- 
 fessions. 
 
 III. The Contrast (vs. 10, 11) 
 
 1. First the Apostle speaks of the man who loves 
 his brother. He abides in the light, for "light is love's 
 home and love is light's offspring," and as a result 
 "there is no occasion of stumbling in him." He does 
 not upset himself and he does not upset others, be- 
 cause love means humility and unselfishness, the oppo- 
 site of pride, jealousy, envy, or revenge. 
 
 It is interesting to observe the three stages associated 
 with "light." The man first of all "walks in the light" 
 (1:7), then he is "in the light" (2:9), and as the 
 outcome "he abideth in the light" (2: 10). 
 
 2. Then, in marked contrast, the man is described 
 who hates his brother. Three things are said of him. 
 He is "in the darkness," he "walks in the darkness," 
 and does not know where he is going "because the dark- 
 ness hath blinded his eyes." Nothing could be more 
 
258 THE APOSTLE JOHN 
 
 sadly impressive than this description showing that the 
 man's life is wholly in the darkness without any possi- 
 bility of even a glimmer of light. 
 
 The stages of darkness are also significantly stated. 
 The false professor "walks in the darkness" (1:6). 
 The effect of this is that he is "in the darkness" (2:9), 
 and then he is so absolutely associated with the dark- 
 ness that his life is entirely untrue, for "the darkness 
 hath blinded his eyes" (2: 11). 
 
 3. It is important to observe this solemn twofold 
 antithesis between light and darkness, between love and 
 hate. There is nothing between, and we are thus re- 
 minded that in the realm of things spiritual there is 
 no neutrality. In some countries there is a long twi- 
 light, which means "betwixt the lights," but in the 
 spiritual world there is nothing of the sort; a man is 
 either in the light or in the darkness. In the same 
 way a man either loves or hates; it is impossible for 
 him to possess and express any other attitude. The 
 Apostle is just echoing the Saviour's words which he 
 had heard years before: "no man can serve two 
 masters." 
 
 Chapter 2: 12-14 
 
 Up to the present the thoughts have been mainly the 
 amplification of 1:5, 6, intended to emphasize and 
 show the way to complete Christianity. But at this 
 point the teaching becomes more definite, and an appeal 
 is made to the readers to recognize their position as 
 Christians and to make it real. As it has been truly 
 pointed out, the Apostle had no doubt of them, but, 
 because of his confidence, he incites them by this special 
 appeal. Hitherto he had been telling them about the 
 character of God and the consequences arising out of 
 it. Now he has to tell them, or rather remind them, 
 what they themselves are and the consequences that 
 arise out of this. 
 
THE FIRST EPISTLE 259 
 
 There are two difficulties connected with this section. 
 The first is as to whether the Apostle has two or three 
 classes in mind when he speaks of 'little children," 
 "young men," and "fathers." Most writers seem to 
 think that there are only two classes, the term "little 
 children" applying to all, with a division into "young 
 men" and "fathers." This is based on the thought 
 that in verse 1 all the readers are addressed as "little 
 children." One writer suggests that all are intended 
 by the term "little children," and that then there are 
 three separate divisions — "fathers," "young men," and 
 "little boys" (v. 14, Greek). But perhaps for our 
 present purpose we may think of three classes of Chris- 
 tians, according to their experience, respectively as 
 "little children," "young men," and "fathers." 
 
 Another point of some difficulty is as to why the 
 Apostle should use the present tense in verses 12 and 
 13, and the past tense in verse 14 — "I write," and "I 
 wrote." Some suggest that there is a reference to the 
 Gospel in the past tense, and to this Epistle itself in 
 the present, and certainly there is a connection between 
 the two (1:1; 5: 13). This view has some weighty 
 names, like Rothe, Ebrard, and Plummer. Others think 
 that the repetition is intended for emphasis. One of 
 the most recent and able writers, Brooke ("Interna- 
 tional Critical Commentary"), suggests that the present 
 tense refers to the whole Epistle, and the past tense to 
 that part of it which has already been finished (1:1 
 to 2 : 1 1 ) . But, whether it is a difference of communi- 
 cation, or of emphasis, or of standpoint, there is no 
 doubt that the appeal is made very definite, and even 
 solemn, as it is addressed to the various classes. 
 
 I. Christians as Little Children (vs. 12, 13) 
 
 1. The description. They are called "little children" 
 (v. 12), expressive of the Divine life and kinship which 
 
260 THE APOSTLE JOHN 
 
 they possess. They are described as "Httle boys" (v. 
 13) perhaps because of their feebleness and imper- 
 fectness as "little ones." 
 
 2. The cliar act eristics. They are first described as 
 forgiven, and the ground of this forgiveness is "His 
 name's sake." The pardon is complete and permanent, 
 and it is based upon the Divine revelation (Name). 
 Then as "little ones" they are said to "know the 
 Father." They had come to know him as the result 
 of forgiveness, and, like children with their father, 
 they had a real experience of God as their Heavenly 
 F'ather. This thought of fellowship as distinctive of 
 Christian immaturity is very beautiful, and shows that 
 from the very outset of the Qiristian life we have a 
 definite experience of God. 
 
 II. Christians as Young Men (vs. 13, 14) 
 
 The statements here are much fuller, and deserve 
 thorough attention. 
 
 1. The character. They are described as "strong," 
 or, as the Greek might be rendered, "powerful," or 
 "able." Perhaps this includes conviction of mind and 
 purpose of will — two features that should always mark 
 the young manhood, whether in things physical or things 
 spiritual. 
 
 2. The conflict. Twice over they are said to have 
 "overcome the evil one." It is well that the Apostle 
 reminds them so definitely of "the evil one" who had 
 opposed their Master, and was, therefore, necessarily 
 opposing them. No Christian life is worthy of the 
 name that does not face conflict and realize the fact 
 and power of the enemy. 
 
 3. The conquest. But the original of the word "over- 
 come" clearly indicates the completeness and perma- 
 nence of their victory. These Christian young warriors 
 
THE FIRST EPISTLK ' 261 
 
 had met and vanquished the adversary, and the result 
 was abiding. This is full of encouragement for all 
 those who are conscious, as we all more or less must 
 be, of our "adversary the devil" (1 Pet. 5:8). 
 
 4. The condition. The secret of it all was that "the 
 Word of God abideth in you." It was this tliat, like a 
 sword, enabled them to fight and gain the victory (Eph. 
 6: 17). There was power in the Word of Divine truth 
 as against the falsity of the adversary's "wiles," and 
 there was power in the Word of Divine grace as against 
 the adversary's "works." The place of this Word was 
 "in them," and it was permanently there — "abideth in 
 you." This is always the secret of victory. God's 
 Word is at once the food of the soul and the sword of 
 the warrior. When the Word of God is in mind and 
 heart and conscience and life, victory is inevitable. For 
 this purpose there are three requirements in connection 
 with our use of the Word of God — attention, intention, 
 retention. The mind, the heart, and the life must be 
 occupied with the Divine Word. 
 
 III. Christians as Fathers (vs. 13, 14) 
 
 There seems to be no douht that the reference is to 
 those who had been long in the Christian life and had 
 become, as it were, "fathers" of the community. "A 
 hoary head is a crown of glory if it be found in the 
 way of righteousness." 
 
 1. The authority. They are called "fathers" because 
 they were, by their age and experience, leaders of the 
 little flocks of Christians in various places. 
 
 2. The experience. They were thinkers, because the 
 Apostle says "y^ know," and the word implies a perma- 
 nent, personal experience. The "little children" may 
 be described as learners ; the "young men" as soldiers ; 
 the "fathers" are Christians of deep, profound experi- 
 
262 THE APOSTLE JOHN 
 
 ence. It is also striking that in the repetition of the 
 appeal to the children something more is added, and 
 this is also the case with the young men, but when the 
 repetition of the appeal is made to the fathers there is 
 nothing higher to be said, and so the exact words are 
 given again : "Ye have come to know him who is from 
 the beginning." 
 
 3. The matunfy. It is said that they "know him/* 
 showing that their experience was of the person rather 
 than the work. And the Person is described as "him 
 who is from the beginning," clearly indicating his es- 
 sential Being rather than his relationship to us. This 
 is, therefore, a mark of very profound Christian life 
 and their ripeness of fellowship. This knowledge of 
 the Person of Christ in himself as distinct from, or, at 
 least, additional to his work for and relationship to us 
 is in some respects the supreme knowledge, for there is 
 nothing beyond it (Phil. 3:7-11). 
 
 As we review this important passage, and dwell upon 
 the three different sections of the Christian community 
 thus described as children, young men and fathers, it 
 will help us to look at them afresh as follows : 
 
 (1) They may be regarded as three successive stages 
 of experience. They are strikingly like the three classes 
 mentioned in the Gospel (21 : 15-17). Whether under 
 the figure of lambs, sheep, and "growing sheep" (the 
 best reading), we seem to see a parallel to these three 
 descriptions in the Epistle. Then, too, we cannot help 
 noticing how the Apostle Paul apparently had similar 
 distinctions in mind when he spoke of "the grace of 
 God," "the kingdom of God," and "the whole counsel 
 of God" (Acts 20:24-27). Once again we may see 
 a somewhat similar suggestion in the three aspects of 
 joy found in Psalm 5: 11 : the joy of trust, answering 
 to the "little children"; the joy of protection, answer- 
 ing to the "young men" ; and the joy of love, answering 
 
THE FIRST EPISTLE 263 
 
 to the "fathers." At any rate, there is no doubt that 
 the Christian life is intended to be one of constant 
 growth, and as we start by being Httle children who 
 rejoice in forgiveness and fellowship with the Father, 
 so we go on increasingly conscious of strength and vic- 
 tory until at length we reach the culminating point of 
 a personal, rich, deep, full experience of God himself 
 (2 Pet. 3: 18). It is particularly noteworthy that in 
 the later Epistles of Paul, the last Epistle of Peter, 
 and this Epistle of John, the emphasis laid upon 
 "knowledge" shows that it is the mark of a ripening, 
 growing, maturing Christian. The young believer 
 knows very little, because he has had so short an ex- 
 perience of God. And as such he is often the prey of 
 error, as we shall see later on in this Epistle. But the 
 fathers who "know" are thereby enabled to perceive 
 and appreciate the truth as in Jesus and to rejoice in 
 personal fellowship with God. 
 
 (2) And yet, while these experiences may, from one 
 point of view, be regarded as successive, they must also 
 be emphasized as simultaneous. There is a sense in 
 which we are to be always children, always strong, and 
 always experienced, because our Christian life will 
 necessarily take up and include these elements in its 
 wide, deep, strong, and ever-growing position. 
 
 Chapter 2: 15-17 
 
 The special appeal in these verses is pretty certainly 
 addressed to all those to whom the Apostle had been 
 writing (12-14), although one or two writers think 
 the application is to the "young men" only. But it 
 seems in every way simpler and better to regard this 
 as definitely addressed to all Christians. God's light 
 shows the world as it really is, and on this account the 
 Apostle solemnly states certain truths as he urges his 
 readers to take every possible precaution. 
 
264 THE APOSTLE JOHN 
 
 I. The Danger Stated 
 
 1. What are we to understand by this reference to 
 **the world"? We have already seen that Christ died 
 for "the whole world" (2:2), and it is also said that 
 the Father sent the Son to be the Saviour "of the 
 world" (4:14). It cannot, therefore, mean the ma- 
 terial world or the world of man, but rather the world 
 regarded as apart from God (v. 19). It is equivalent 
 to what the Apostle Paul calls "this present evil world" 
 (Gal. 1:4-), even though a different word is used in 
 the latter passage. The world is thus not so much a 
 sphere as an atmosphere, and includes everything which 
 is sinful or is likely to be so. 
 
 2. But what, more definitely, is "the world"? The 
 line cannot be drawn with absolute clearness. There 
 are certain things in the world about which there is no 
 question. But there are others which may be described 
 as on the border lines, and each one must decide for 
 himself in fellowship with God whether or not a thing 
 is "worldly" for him. The great principle of Paul 
 applies here, "whatsoever is not of faith is sin." 
 
 n. The Danger Described 
 
 The Apostle speaks of what has been termed the 
 trinity of evil, "the lust of the flesh, and the lust of 
 the eyes, and the vainglory of life." Each of these 
 needs the most careful consideration in regard to the 
 spiritual life. 
 
 1. The desire of having; "the lust of the flesh." 
 
 2. The desire of seeing; "the lust of the eyes." 
 
 3. The desire of l>eing; "the vainglory of life." 
 This is the usual way of describing these three as- 
 pects of evil, and it is important to distinguish between 
 desires that are true and desires that are sinful. There 
 
THE FIRST EPISTLE 265 
 
 are many things which are not wrong in themselves, but 
 become wrong when they are abused. Some writers 
 endeavor to form a parallel between these words and 
 the temptation of Eve (Gen. 3) and the temptation of 
 our Lord (Matt. 4), in their threefold form, but in 
 neither case does it seem quite satisfactory, especially 
 because in our Lord there was nothing sinful connected 
 with his human nature. Some authorities consider that 
 in these three statements we have two forms of desire 
 and one of boasting, the latter being a love of display, 
 with special reference to outward and external elements 
 of life. It is certainly significant, as already noted, that 
 the Greek uses two words for "life," one referring to 
 that which is inward and real {Ccotj), and the other to 
 that which is outward and temporal {^io(;). Perhaps 
 a similar distinction may be seen in the use of our 
 words, also taken from the Greek, BOoXogy and hioXogy. 
 All this emphasizes the importance of taking heed to 
 our desires lest that which is right in itself may become 
 wrong either by being centered on an unworthy object 
 or extended beyond its proper limit. 
 
 III. The Danger Contrasted 
 
 1. In opposition to the love of the world is the love 
 of the Father, and it is important to realize that this 
 "love of the Father," including his to us and ours to 
 him, is at once real and satisfying. Scripture contrasts 
 and opposes the Divine Trinity to the trinity of evil. 
 Thus the world is opposed to the Father, the devil to 
 the Son, and the flesh to the Spirit. 
 
 2. Tlie world is contrasted with the Father. The 
 two are mutually exclusive, for ever}'thing that is "of 
 the world" cannot possibly be "of the Father." As 
 our Lord said : "No man can serve two masters" (IMatt. 
 6:24). 
 
266 THE APOSTLE JOHN 
 
 IV. The Danger Faced 
 
 1. The call comes, "love not the world, neither the 
 things that are in the world." This appeal is necessary, 
 because of the danger of loving self and sin rather than 
 God. 
 
 2. This will mean true separation from the world. 
 Christians are in the world but not "of the world" 
 (John 17: 14, 16), and yet we are told "God so loved 
 the world" (John 3:16). Why, then, may we not 
 "love the world" ? We may freely do so if our motive 
 and purpose is the same as that which actuates God. 
 We are to love the world back tO' God, and in this sense 
 we cannot love the world too much. Indeed, our atti- 
 tude to those around us should be actuated by what 
 the Apostle Paul so beautifully calls "the philanthropy 
 of God" (Tit. 3: 4, Greek), but any love that has not 
 for its object the winning of the world to God is certain 
 to bring evil in its train. 
 
 V. The Danger Averted 
 
 1. The transience of the world is one reason why 
 we are not to love it in this wrong sense. "The world 
 passeth away, and the lust thereof." All its sin, 
 pleasure, satisfaction will end in nothing. Like a 
 mirage, it will prove an illusion. When Mark Twain 
 was seventy-one he met a well-known American com- 
 mercial magnate, who was a little younger. Mark 
 Twain, as is well known, was utterly opposed to Chris- 
 tianity, and speaking to the other man he said : "Well, 
 I don't know what you think of it, but I think I have 
 had enough of this world, and I wish I were out of it." 
 The other replied : "I don't say much about it, but that 
 expresses my view." This is how Twain's biographer 
 comments on the conversation : 
 
 "This from the foremost man of letters and one of 
 
THE FIRST EPISTLE 7£f 
 
 the foremost financiers of the time was impressive. 
 Each at the mountain-top of his career, they agreed 
 that the journey was not worth while, that what the 
 world had still to give was not attractive enough to 
 tempt them, to prevent a desire to experiment with the 
 next stage. 
 
 "One could remember a thousand poor and obscure 
 men who were perfectly willing to go on struggling and 
 starving, postponing the day of settlement as long as 
 possible; but perhaps, when one has had all the world 
 has to give, when there are no new worlds in sight to 
 conquer, one lias a different feeling." 
 
 2. The permanence of the Divine will is shown in 
 marked contrast to the temporal character of the world. 
 "He that doeth the will of God abideth forever." This 
 is the true life, pleasing him, not ourselves, and this 
 alone gives satisfaction because it lasts through time 
 and extends into eternity. 
 
 Chapter 2 : 18-20 
 
 The Christian life is full of perils. Already the 
 Apostle has dealt with some of these (vs. 15-17), and 
 now he takes up others. After the contrast between 
 God and the world comes this second important con- 
 trast of the true and the false. But life is not only 
 encompassed with peril; it needs protection, and John 
 is clear in regard to both. While he will not minimize 
 the danger, he is equally certain that there is no real 
 need to trouble, if only we are careful to observe the 
 Divine conditions. 
 
 There are many dangers in the Christian life, but 
 perhaps the very worst is that of false teaching. It 
 has such an inoffensive look, and as such is unlike any- 
 thing immoral. It often deceives, because it seems to 
 suggest new ideas. The soul would quickly reject any- 
 thing openly and avowedly sinful, and yet may easily 
 18 
 
268 THE APOSTLE JOHN 
 
 succumb to the fascination of novel thoughts and ways. 
 But God's light reveals at once the peril and the pro- 
 tection. 
 
 I. The Solemn Warning (v. 18) 
 
 1. Needed. — The Apostle addresses them as "little 
 children," just as in verse 14 he had spoken of them 
 as "little ones," or "little boys." Their position as 
 spiritual children necessitated what he had to say. 
 
 2. Introduced. — He points out his first warning by 
 saying that "it is a last hour," referring to the period 
 just before the close of the dispensation. For com- 
 parison, we may think of the "last days" of the Old 
 Testament; the "last day" in our Lord's teaching (John 
 6: 39), and the "last days" of the Apostle Paul (2 Tim. 
 3:1). To the Apostle the world seemed transitory 
 (v. 17), and would soon come to an end. This v/as in 
 harmony with what Paul had said many years before, 
 that "now is salvation nearer to us than when we first 
 believed" (Rom. 13:11). To the same effect is his 
 other phrase, "in the latter times" (1 Tim. 4:1), while 
 Peter also remarks, "the end of all things is at hand" 
 (1 Pet. 4:7). It was the thought of the imminence of 
 this great crisis that served to give special force to the 
 warning. 
 
 3. Given. — The substance of the warning is "that 
 antichrist cometh," and not only so, but "even now 
 have there arisen many antichrists." This was the 
 proof that it was "the last hour." John's teaching 
 about the antichrists is found here and in three other 
 places (v. 22 ; 4:3; 2 John 7) . Antichrist is asso- 
 ciated with the denial of Jesus as the Messiah, and 
 thereby the denial of the Divine Fatherhood and Son- 
 ship. The fact that there were in John's day "many 
 antichrists" shows that there was real danger of false 
 teaching leading to false practice. When Paul was at 
 Miletus he warned the elders of Ephesus against the 
 
THE FIRST EPISTLE 269 
 
 entrance of "grievous wolves" (Acts 20:29), and in 
 writing to the Thessalonians he gives his own special 
 teaching about the "man of sin," who is also "the law- 
 less one" (2 Thess. 2: 3-8). It would seem as though 
 the numerous antichrists are to head up gradually into 
 one who will be -the supreme opponent of our Lord. 
 But it is interesting to notice the twofold thought sug- 
 gested by the preposition "anti." The first idea is indi- 
 cated by the thought of "instead of," meaning a 
 spurious Christ, and then arising out of this comes 
 the additional idea of "in opposition to," which shows 
 that the ultimate outcome will be opposition and hos- 
 tility to Christ. This has always been the history of 
 error in the past, and so it will continue to the end. 
 
 Perversions of Christianity become opposing forces, 
 the spurious develops into the hostile. Antichrist here- 
 after, if we understand the New Testament aright, will 
 not at first be ranged against Christ, but will endeavor 
 to suggest himself as in the place of Christ, and only 
 afterwards will be seen in his true color. Man may be 
 said to be "incurably religious," and the devil well 
 knows that there must be some sort of religion to oc- 
 cupy human attention. Then, when a false conception 
 of religion is in possession, it soon degenerates into 
 undisguised hostility to the true faith. We see this 
 today in such movements as Russellism, Christian Sci- 
 ence, Theo'sophy, and Spiritism. They are all intended 
 as substitutes for the true religion, but they soon prove 
 themselves to be absolutely opposed to it. 
 
 II. The Sad Reminder (v. 19) 
 
 In connection with his earnest and urgent appeal, the 
 Apostle has to speak of those who had formerly pro- 
 fessed the Christian faith, and everything he says has 
 a sad but searching interest for us today. 
 
 1. Apostasy Shozmt. — "They went out from us." 
 
276 THE APOSTLE JOHN 
 
 This was the fact within the experience of the Apostle 
 and his fellow Christians, and the fivefold use of the 
 term "us" is a hint of the beautiful fellowship that 
 marked the earlier believers. 
 
 2. Apostasy Explained. — "They were not of us." 
 This shows the true character of those who had gone 
 out, and proves that they were not really Christians, 
 because if they had been they would certainly have 
 remained. Those who have really experienced the 
 preciousness of Christ and the fellowship of his people 
 are not likely to surrender these inestimable privileges. 
 
 3. Apostasy Proved. — "They went out that they 
 might be made manifest that they all are not of us." 
 When these mere professors separated themselves from 
 the body of Christ's people it was obvious to all what 
 they were in reality. Thus all their profession went 
 for nothing. They might have had a genuine experi- 
 ence of Christ with all the blessedness, power, peace, 
 and protection resulting from it; but, instead, they 
 determined to leave the community of Christ's fol- 
 lowers, though, in so doing, they both revealed and 
 condemned themselves. There is scarcely anything 
 sadder in life than deliberate apostasy after Christian 
 profession. 
 
 HI. The Saviour's Protection (v. 20) 
 
 Then in contrast the Apostle turns from the unreal 
 to the real people, and shows them the way in which 
 they would be guarded against any such terrible 
 experience. 
 
 1. The Fact. — "Ye have an anointing." The original 
 is very striking in its contrast with the term "anti- 
 christ." It is as though the Apostle said : "You have 
 the real anointing, the chrism, while the others have 
 the counterfeits, the antichrisms." This anointing, or 
 "unction," is, of course, the gift of the Holy Spirit 
 
THE FIRST EPISTLE 271 
 
 who is bestowed upon us at the moment of our accept- 
 ance of Christ (2 Cor. 1 : 21 ; Eph. 1 : 13). 
 
 2. The Explajiation. — This anointing came "from the 
 Holy One" — that is, the Lord Jesus Christ himself-— 
 and the fact that he is thus described as "Holy" shows 
 the effect of the- anointing, and provides one of the 
 greatest proofs of the reality of the true life in oppo- 
 sition to everything that is false and counterfeit, 
 because unholy. 
 
 3. The Result— "Ye know all things." The word 
 "know" here, as often elsewhere, means immediate, di- 
 rect perception, as the outcome of the gift of the Holy 
 Spirit in Christ. Just as there is sagacity in animals 
 and natural insight and taste in man, so in the Christian 
 there is spiritual knowledge as the outcome of a per- 
 sonal experience of Christ. The Holy Ghost possesses 
 mind, heart, and will, and enables us to understand 
 and know (1 Cor. 10: 15). This does not mean any 
 reflection on teachers (Eph. 4: 11), because these are 
 the gift of God. Nor does it involve any independence 
 of the truth of God recorded in his Word ; on the con- 
 trary, the knowledge comes through the truth applied 
 by the Spirit, and both Spirit and Word come from 
 Christ himself (John 15:26). It is this combination 
 of the Word of God and the Spirit of God that will 
 preserve us from all danger of what is sometimes called 
 the "inner light," considered apart from the Bible or 
 God's truth. The Holy Spirit speaks of Christ through 
 the Word, and never in any sense in opposition to it. 
 
 "Here is the exterior test of the inner light. The 
 witness of the Spirit in the living Church, and in the 
 abiding apostolic word, authenticate and guard each 
 other. This must be so, if one and the self-same Spirit 
 testifies in both. Experience and Scripture coincide. 
 Neither will suffice for us apart from the other. With- 
 out experience, Scripture becomes a dead letter; with- 
 
272 THE APOSTLE JOHN 
 
 out the norm of Scripture, experience becomes a specu- 
 lation, a fanaticism, or a conceit." (Findlay, "Fellow- 
 ship in the Life Eternal," p. 224.) 
 
 Thus we see that to be forewarned is forearmed, and 
 we may perhaps sum up this solemn message by empha- 
 sizing three requirements for the spiritual life which 
 are particularly applicable today in the face of all forms 
 of erroneous teaching. 
 
 ( 1 ) We ought to distrust our own intellectual powers 
 and our reasoning in things spiritual. The deepest 
 truths are often not to be grasped by the intellect, but 
 are a matter of spiritual apprehension and discernment. 
 It is true that the Lord says that we are to love him 
 "with all the mind," and yet the mind is only one 
 faculty, and needs to be tested and balanced by other 
 elements of our nature, equally important, and in some 
 respects more important, for spiritual understanding. 
 
 (2) We ought also to be very specially on our guard 
 against the counsel of other people in reference to 
 spiritual truths, if those who give the counsel are not 
 converted to God. There is a sense in which it is as 
 true as ever, notwithstanding all modern education, that 
 "the natural man receiveth not the things of the Spirit 
 of God, for they are foolishness unto him, and he 
 cannot know them, because they are spiritually judged" 
 (1 Cor. 2: 14). While listening carefully to all opin- 
 ions, the final decision must be made by the spiritually 
 illuminated soul. 
 
 (3) Meanwhile, as we distrust our own reason, and 
 hesitate to put too much confidence in the advice and 
 reason of the unconverted, we must take the greatest 
 care to become constantly and fully exercised by the 
 Word through the Spirit, in order that we may know 
 by experience what God would have us do. This is 
 what Paul meant when he said, "Be not foolish, but 
 understand what the will of the Lord is" (Eph. 5: 17). 
 
THE FIRST EPISTLE 273 
 
 To the man who is in constant fellowship with Christ 
 by the Spirit, through the Word, will come "a spirit 
 of wisdom and revelation in the knowledge of him," 
 and then, ''having the eyes of the heart enlightened, we 
 shall know" (Eph. 1:17, 18). 
 
 Chapter 2:21-28 
 
 From 2 : 18 to 4 : 6 great stress is laid upon the peril 
 of error and the consequent need of protection. It is 
 at once significant and sad that the greatest dangers in 
 all ages have been due to a perverted Christianity rather 
 than to open and gross violations of the moral law. 
 All the more reason, therefore, to give attention both 
 to the aspects of error and to the secrets of safety. 
 
 I. The Believer's Position (vs. 21, 26) 
 
 1. Assurance. — "I have not written unto you, be- 
 cause ye know not the truth." This is an encouraging 
 word, telling them that he was not writing to them 
 because of their ignorance, but only to show the true 
 and direct bearing of their knowledge on conduct. 
 
 2. Intelligence. — "But because ye know it, and be- 
 cause no lie is of the truth." It is worth while remem- 
 bering that truth is fact. It is not something which a 
 man "trows," as though it varied with individual opin- 
 ion, Ixit it is something unchanging and unchangeable, 
 always the same to everyone. And this reference to 
 the knowledge of the truth is shown by the word used 
 to imply a direct instinctive understanding of the ob- 
 jective reality of the Gospel. They knew this truth, 
 because it was not something novel, but that which had 
 been their portion since the beginning of their Christian 
 life. 
 
 3. Danger (v. 26). — "These things have I written 
 unto you concerning them which would lead you 
 
274 THE APOSTLE JOHN 
 
 astray." This shows the peril of these believers. 
 Wrong ideas inevitably lead to wrong conduct, and it 
 is clear that this was no mere question of erroneous 
 opinions, but of the definite danger of erroneous living 
 (3:7; 4:6). It may be said, without much question, 
 that one of the greatest needs, if not the very greatest, 
 is an ever-new experience of old truths rather than the 
 possession of anything new, however true. The origi- 
 nal word found here, and in the other passages, in- 
 cludes the two ideas of wrong thoughts tending inevi- 
 tably to wrong action. So that the peril was not merely 
 one of intellectual but of moral declension. 
 
 H. The Believer*s Power (vs. 22, 23) 
 
 How, then, was this position to be maintained ? The 
 Apostle at once shows that it was only by means of a 
 close connection with the Lord Jesus Christ. 
 
 L The Work of Christ (v. 22),— It is clear that this 
 was no mere Jewish unbelief, but something practical 
 and aggressive in its opposition to our Lord. Christ 
 in the fulness of his work is our Prophet, Priest, and 
 King, and these three are included in the term Messiah, 
 or *'the Christ." It follows, therefore, that the denial 
 of our Lord's Messiahship carries with it the solemn 
 fact that there is no salvation, because it is only pos- 
 sible to be saved by means of the work of Christ (Acts 
 4:12). 
 
 2. The Person of Christ (vs. 22, 23). — The Work 
 is seen here, as elsewhere, to depend upon the Person, 
 so that he who denies Christ denies the Father as well, 
 and does not possess any part or lot In the Father; 
 while, on the other hand, he who continually confesses 
 the Son possesses the Father. This relation between 
 the Father and the Son, and between the Son and the 
 Father, shows quite plainly the value of the Person of 
 Christ as intimately associated with God. 
 
THE FIRST EPISTLE 275 
 
 3. The Connection of the Work and the Person. — 
 This is clearly implied in the statements about Christ, 
 his Person, his Work, and his relation to the Father. 
 If there be no Godhead there can be no Atonement, 
 and without Atonement there is no Redemption. If 
 Christ were only- an Example, he would be nothing 
 more than man, but because he is Redeemer and Mes- 
 siah as well, he must be both God and Man. Here, 
 as in the Gospel, the title "the Son," carries its own 
 profound significance, implying a unique relation to 
 the Father that involves his Deity, and thereby his re- 
 demptive work. This connection of the Work and the 
 Person is vital and essential, 
 
 III. The Believer's Protection (vs. 24, 25) 
 
 But it is necessary to consider more definitely how 
 this Divine Person and Work are to be related to the 
 individual life of God's children. 
 
 1. The Command. — "As for you, let that abide in 
 you which ye heard from the beginning." From the 
 outset of their Christian life they had been taught the 
 Christian truth (2:7), and they were simply to allow 
 it to remain in and with them. Christ had been re- 
 vealed and declared to them as a Divine Saviour, and 
 all that they had to do was to allow that blessed and 
 powerful truth to remain part and parcel of their life 
 (1:1). There was no possibility of moral and spiritual 
 development except from this germ, for everything else 
 that might come into their life would be merely accre- 
 tion. 
 
 2. The Consequence. — "If that which ye heard . . . 
 abide in you, ye also sliall abide in . . . Father." 
 The result of their permitting the truth concerning the 
 Divine and human Messiah to remain in them would 
 be that they in turn would be enabled to abide both in 
 the Son and also in the Father. Thus the Incarnation 
 
276 THE APOSTLE JOHN 
 
 is seen to be eminently worthy of God, and from the 
 Son we naturally proceed to the Father. 
 
 3. The Explanation. — "And this is the promise which 
 he promised us, even the life eternal." Eternal life is 
 the final outcome of our union with Christ (John 
 17: 3), and those who possess him possess God's own 
 life in that fellowship (v. 12). 
 
 IV. The Believer's Provision (v. 27) 
 
 But there is something still more for the believer to 
 realize, for not only is he in union and communion with 
 the Father and the Son, there is in addition to, or 
 rather in connection with, these blessings, the glorious 
 privilege of the Holy Spirit, and it is this which con- 
 stitutes the provision set out in such detail in this verse. 
 Each point calls for careful attention in order that we 
 may see the fulness of God's grace on our behalf. 
 
 1. A Divine Gift. "The anointing which ye re- 
 ceived." The contrast between the Christian and their 
 deceivers is very striking. "As for you," that is, in 
 opposition to those who would lead you astray (v. 26). 
 This anointing has already been mentioned (v. 20), and 
 here it is spoken of as a Divine gift received by the 
 Christian. 
 
 2. An Indwelling Gift. "In you." This is one of 
 the many instances where the force of the preposition 
 "in" has to be noticed as expressing the actual abiding 
 in the soul as distinct from any mere accompaniment. 
 The believer is "in Christ" and Christ is in him (John 
 14:20). In like manner we are in the Spirit and the 
 Spirit is in us. 
 
 3. A Permanent Gift. "Abideth." This blessing of 
 the Holy Spirit lasts because God does not take it away. 
 
 4. A Sufficient Gift. "Ye need not that anyone teach 
 you," This means that they had spiritual resources in 
 
THE FIRST EPISTLE 277 
 
 the presence and power of the indwelling Divine Spirit, 
 and it is well that from time to time we should recall 
 these resources instead of unduly depending upon out- 
 side assistance. 
 
 5. A Complete Gift. "Teacheth you concerning all 
 things." This shows that there is nothing outside the 
 power of this wonderful gift that God has bestowed 
 upon us. 
 
 6. A Reliable Gift. "Is truth, and is no lie." This 
 statement is at once guaranteed by Scripture, and 
 proved again and again in personal experience. 
 
 7. A Practical Gift. "Even as it taught you, ye shall 
 abide in him." Thus, as it has been in the past, so in 
 the present and in the future, the indwelling Spirit will 
 be our teacher, and will enable us to abide in Christ. 
 This reciprocal abiding of the Spirit in us and O'f our 
 abiding in the Spirit is one of the most blessed features 
 of the Qiristian life. 
 
 At this point it may be asked why there should be 
 differences, disagreements, and divisions among Chris- 
 tians if the Holy Spirit is all this to the soul? Perhaps 
 the answer may be found along such lines as these, 
 which have been often pointed out. 
 
 (1) Differences among Christians are not usually 
 and mainly on the chief facts of the Gospel, but on 
 secondary, even though important, aspects. There is a 
 far greater and deeper fundamental unity than is some- 
 times imagined. (2) It is possible, too, that some of 
 these differences may be due to the sad fact that all 
 Christians are not wholly surrendered to this indwelling 
 Spirit. Very often the trouble is not that we should 
 seek for more of the Spirit, but that we should allow 
 the Spirit to have more of us. (3) Then it must never 
 be forgotten that individual temperament and personal 
 ecclesiastical environment count for very much. The 
 Holy Spirit works through individualities and through 
 
27% THE APOSTLE JOHN 
 
 circumstances, and if he is not allowed his proper place 
 and complete sway, it is not surprising that differences 
 emerge. 
 
 V. The Believer's Prospect (v. 28) 
 
 This verse is apparently transitional, looking back- 
 wards and forwards. Some writers connect it with the 
 preceding (Law), others with the following (Haupt 
 and Findlay). Probably, as elsewhere in this Epistle, 
 it includes the earlier and the subsequent sections, but, 
 on the whole, it seems better to- regard it as closing the 
 section, because the next verse will be seen to introduce 
 an entirely new thought. 
 
 1. The Fact. "If he shall be manifested." This is 
 a definite expectation of what we call the Second Com- 
 ing of Christ, and the "if" does not imply any doubt, 
 but simply assumes the fact. This is, indeed, the pros- 
 pect of God's children, "that blessed hope." 
 
 2. The Result. "We may have boldness." The word 
 "boldness" means "freedom of speech," and refers to 
 that feature of true friendship which implies absence 
 of all reserve and the presence of perfect frankness. 
 It shows what ought to be true of the believer in that 
 great day. "That we may tell him everything." 
 
 3. The Possibility. "And not be ashamed before 
 him at his coming." This is the only place where the 
 word Parousia (coming) is found in the writings of 
 John, and the thought of possible shame shows that 
 believers may not be able to meet that day with the 
 joy which God expects and intends from us. It is not 
 a question of salvation, but of sorrow at unfaithfulness ; 
 it does not mean that we are afraid, but it certainly 
 does indicate the possibility of our feeling utterly 
 ashamed of ourselves, because we have not been true 
 to his wonderful love and grace since our conversion. 
 This is one of several passages in the New Testament 
 
THE FIRST EPISTLE 279 
 
 which clearly show the solemn possibility of the Lord's 
 coming finding us not as faithful, as ready, as true, 
 as earnest as we might and ought to be. 
 
 4. The Call. "Abide in him." This shows how we 
 may prevent all such sorrow and shame, and be able to 
 lift up our faces- without spot, and have perfect confi- 
 dence when he appears. Abiding is a familiar word, 
 and it means nothing less, as it can mean nothing more, 
 than staying where we are. We are to abide in Christ, 
 in his love, in his Word, in his grace, and allow him 
 to be the Master and Lord of our life. Then we shall 
 have boldness' here and boldness hereafter. 
 
 Looking over the entire passage, we may consider, 
 with Findlay (p. 226), the three safeguards provided 
 for the Christian. (1) The Spirit within; (2) the 
 Word without; (3) the Lord above. When these three 
 have their proper place and power in the soul, the 
 result is protection in spite of every peril, power over 
 every weakness, peace in all perplexity, and permanence 
 amidst everything that fluctuates in the world around us. 
 
 Chapter 2 : 29 to 3:3 
 
 At this point we may review the Epistle, especially 
 because some writers consider that a new' part opens 
 here. Thus it is suggested that from 1:5 to 2 : 27 (or 
 28) we have as the main thought God is Light. Then 
 from 2:28 (or 29) to 4:6, God is Righteous. And 
 from 4:7 to 5:21, God is Love. Dr. Law suggests 
 that these are the three divisions of the Epistle, and 
 represent three tests of the Christian life : doing right- 
 eousness, loving one another, and believing in Christ. 
 This agrees practically with the view of three other 
 modern writers : Hort, Haering, and Brooke, though 
 with a somewhat different analysis of the entire Epistle. 
 
 The new thought that starts with 2 : 29 is that of our 
 
280 THE APOSTLE JOHN 
 
 being "begotten of God," and this idea of Sonship runs 
 through the whole passage, and gives it its unity. 
 
 I. The Fact of Sonship (2:29; 3: 1, 2) 
 
 1. What? We are regarded as children of God, and 
 it is important to distinguish this from mere natural 
 birth (John 1: 12). Our Lord institutes a solemn- and 
 even awful contrast between children of God and chil- 
 dren of the devil (John 8 : 44). 
 
 2. Hoii^f We become children of God by regenera- 
 tion, the gift of God's own life by his Spirit (John 
 3:5). This possession O'f the Divine nature is in strik- 
 ing contrast with and also a spiritual complement to 
 Paul's idea of adoption. This seems to be the distinc- 
 tion between "children" and "sons," for the latter are 
 the grown-up children. Thus we are at once possessors 
 of the Divine nature, and adopted into the Divine 
 Family. 
 
 IL The Mark of Sonship (2:29) 
 
 1. Knoiiiedgc. "If ye know that he is righteous, 
 ye know that." This knowledge is at once absolute 
 and experienced, and those who are children of God 
 possess this twofold understanding (see Greek). 
 
 2. Life. "Everyone that doeth righteousness is be- 
 gotten of him." This is the supreme proof and evi- 
 dence of a Divine life. There must be righteousness 
 in thought, word, and deed. God himself is righteous, 
 and those who receive his life necessarily manifest the 
 same feature. Without this there is no possibility of 
 anyone being born of God. 
 
 in. The Privilege of Sonship (3:1) 
 
 1. Whence? The Apostle bursts out with the call 
 of "Behold, what manner of love the Father hath be- 
 
tHE FIRST EPISTLE 2B1 
 
 stowed upon us." This privilege is. thus the direct gift 
 of our Heavenly Father. 
 
 2. Why? It springs from his love, and is shown in 
 the free gift which he has permanently bestowed on 
 us. This love is thus not only shown, but given; not 
 only exhibited, but imparted. It is the gift of himself, 
 and thereby we become his children, 
 
 IV. The Consciousness of Sonship (3:1, R. V.) 
 
 This is a point which we owe to the Revised Version, 
 for, after the outburst expressive of God's love, the 
 Apostle adds, *'and such we are." In this realization 
 we have two separate, though connected, thoughts. 
 
 1. Experience. "Such we are." The soul rejoices 
 in the consciousness of a new life which comes from 
 the love of God. There is nothing to compare with 
 this personal realization. 
 
 2. Expression. But the soul cannot keep this bless- 
 ing to itself. There must be testimony to others, and 
 so the words "such we are" are the' witness to those 
 around us of what God has done to us. 
 
 V. The Mystery of Sonship (3:1) 
 
 This relationship between God and the believer is 
 not understood by all, and so the Apostle says, "for 
 this cause the world knoweth us not, because it knew 
 him not." 
 
 1. The Enigma in Our Case. The world does not 
 know the Christian as the child of God because spiritual 
 things are only spiritually discerned (1 Cor. 2: 14). 
 To the man of the world the believer does not differ 
 essentially from other people, and the possession of a 
 Divine life is altogether hidden from the one who does 
 not possess this experience. 
 
 2. The Enigma in His Case. The world did not 
 know Christ, for during his earthly life his claim to be 
 
282 THE APOSTLE JOHN 
 
 the Son of God was rejected and opposed. They 
 thought they knew his mother and earthly father and 
 human sisters and brothers, but they did not reaHze 
 the essential Divine relationship that existed between 
 him and his Heavenly Father. It is always so, for 
 people of the world are as incapable as ever of appre- 
 ciating the Divine reality of Jesus Christ. It, too, 
 needs a spiritual experience. 
 
 VI. The Crown of Sonship (3 : 2) 
 
 Notwithstanding the inestimable privilege and joy 
 of being children of God, even this is not all, for there 
 is something yet to come. 
 
 1. Unknown Glory. "It is not yet made manifest 
 what we shall be." It is almost be3''oiid our conception 
 to think of anything higher than our present privilege 
 of being children of God, and it is pretty certain that 
 the difference between the present and future is one 
 of degree rather than of kind, and will consist in our 
 future condition rather than in any change of position. 
 
 2. Known Glory. "We know that, if he shall be 
 manifested, we shall be like him; for we shall see him 
 even as he is." This is something that, at any rate, we 
 already know, whatever the future may bring. We 
 shall see Christ, and be like him, and the sight will 
 transform us into his imag'e and likeness. Bishop 
 Westcott relates an incident that may help us to under- 
 stand these wonderful words. A missionary was occu- 
 pied with the assistance of a native teacher in trans- 
 lating this Epistle into the language of the people 
 among whom he was working. When he came to these 
 words, "we shall be like him," the scribe laid down his 
 pen. and said, "No, I cannot write these words; it is 
 too much ; let us write, *we shall kiss his feet.* " But, 
 as Dr. Barrett says in narrating this incident, "It is 
 not 'too much' for the love of God." 
 
THE FIRST EPISTLE 283 
 
 VII. The Demand of Sonship (3:3) 
 
 The paragraph appropriately ends by showing that 
 sonship must of necessity have a practical result. 
 
 1. The Incentive to Purity. Everyone that possesses 
 this hope fixed on seeing and being like Christ here- 
 after will necessarily purify himself here and now. 
 Purity is one of the requirements of sonship. 
 
 2. Tlie Standard of Purity. This purity is to be 
 realized by means of nothing less tlian the purity of 
 Christ himself, "even as he is pure." The thought that 
 he is to be manifested, and that we are to be like him 
 hereafter, is to be our constant consideration day by 
 day, and everything in thought, word, and deed is to 
 be related to him. 
 
 Thus we see some of the main aspects of New Testa- 
 ment Sonship. It starts from life. It is* expressed in 
 love. It is marked by loyalty. And it will culminate 
 in likeness. 
 
 Chapter 3:4-10a 
 
 God's life (3:3) is now to be seen as in constant 
 and inevitable antagonism to sin, showing once again 
 that sin is absolutely inadmissible (2: 1). This solemn 
 truth' is proved in four different ways. 
 
 I. The Essence of Sin (v. 4) 
 
 1. The practice of sin here described as "doeth sin" 
 proves the possession of the principle from which the 
 practice springs, and this, in turn, seems to imply that 
 the man who does wrong holds that the moral law is 
 not binding on him. 
 
 2. The principle is "lawlessness," meaning opposi- 
 tion to all legal requirement, and in this, the denial of 
 all moral obligation. The man who takes this view 
 shows that he refuses to accept the fundamental differ- 
 ence between right and wrong. The reference to sin 
 
 19 
 
284 THE APOSTLE JOHN 
 
 as "lawlessness" should be compared with the similar 
 statement that sin is "unrighteousness" (v. 17), for the 
 absence of law carries with it the absence and denial of 
 what is right (1:9), 
 
 H. The Manifestation of Christ (vs. 5, 8) 
 
 This is another reason why sin cannot be admitted 
 into the Christian life. 
 
 1. Christ was manifested to "take away sins" (v. 5), 
 and the Apostle reminds his readers that this simple 
 but significant fact was instinctively known by them. 
 It is interesting to notice that in John 1 : 29 our Lord 
 is said to take away "sin" (the root), while here he is 
 said to take away "sins" (the fruit). 
 
 2. Christ was also manifested that he might "destroy 
 the works of the devil" (v. 8). This is one of the 
 aspects of sin that needs constant attention, and to 
 commit wrong is not merely to break a Divine law, 
 but to deny -the entire purpose of Christ's coming. In 
 the face of these two solemn statements, it ought to be 
 clear to all that sinning is wholly incompatible with 
 any revelation of Christ as the Son of God. 
 
 HI. The Life of the Believer (vs. 6, 7, 9) 
 
 A third reason is now given to show the inadmissi- 
 bility of sin. 
 
 1. Experience (v. 6). There seems to have been a 
 real danger in the lifetime of the Apostle by people 
 teaching that conduct did not matter. It was along this 
 line that unwary believers were liable to be led astray 
 (2:26). For this reason the teaching is clear that 
 whoever continues to abide in Christ does not practice 
 sin — sin is no part of his normal experience; and if 
 anyone indulges this practice, it is a clear proof that 
 he has not seen Christ nor had a personal or permanent 
 experience of him. 
 
THE FIRST EPISTLE 285 
 
 2. Expression (v. 7). The Apostle is particularly 
 anxious that his "little children" should not be led into 
 error of thought and conduct, and so he speaks in the 
 most definite terms that the man who practices right- 
 eousness is righteous even as Christ himself is right- 
 eous. Thus it is shown that unrighteousness is wholly 
 inconsistent with the idea of the Christian life. 
 
 3. Principle (v. 9). Then the Apostle lays down 
 the absolute and unqualified" principle that the man who 
 is possessed of God's life does not continue to practice 
 sin because the Divine seed remains in him, and he is 
 luiable to go on sinning "because he is begotten of 
 God." All this is rightly said to indicate that the 
 matter was practical, not theoretical, and that the 
 Apostle's solemn statement is in direct opposition to 
 some false claim of an adversary of Christ and Chris- 
 tians. To assert that a man who is truly "begotten of 
 God" can at the same time live in sin is thus definitely 
 and, even indignantly, denied, for "to assert the con- 
 trary is to assert a blasphemy, a calumny upon God" 
 (Law, "The Tests of Life," p. 228). Thus the pas- 
 sage, so far, when read in the light of the familiar 
 statements (1:8-10) shows that there must be, there 
 can be, no apology for sin, and no allowance for sin 
 in the believer's life. 
 
 IV. The Origin of Sin (vs. 8, 10a) 
 
 This is the fourth and final proof that sinning and 
 the Christian life are absolutely opposite. 
 
 1. The Deznl (v. 8). The man who practices sin is 
 said to be "of the devil," and the devil is stated to have 
 sinned "from the beginning." This is one of the many 
 proofs from Scripture that sin originally was external 
 to man. The record of the Fall tells of the entrance 
 of sin into human life, but not of its entrance into the 
 universe, and the teaching of Scripture about the devil 
 
286 THE APOSTLE JOHN 
 
 in relation to sin is as plain as it is solemn. The per- 
 sonality of Satan is clearly recognized here, although, 
 as in other places, there is very little told in detail of 
 his person or the account of his original fall. But no 
 one can really doubt that the New Testament, follow- 
 ing the Old, indicates the double truth that man fell 
 through the temptation of Satan, and that Satan fell 
 from a former high estate. At this point it may be 
 usefully noted that, in the words of an able writer, 
 "the New Testament conception of diabolic agency is 
 one for which modern Christian thought has no moral 
 difficulty in finding a place.'* And he goes on to refer 
 to one of the most popular and best-known modern 
 theological books in which "there is not a single refer- 
 ence to it." But, as the same writer proceeds to state, 
 there are three thoughts in the Epistle of great value 
 and permanent validity contained in this thought of 
 the agency of the devil. The first is that sin in prin- 
 ciple has a diabolic character, and is, therefore, infinitely 
 more terrible than anything human can explain. The 
 second is that the moral conflict in humanity is asso- 
 ciated with personal agencies, and not mere ideas. "Of 
 impersonal influences or of actual moral forces residing 
 in impersonal laws the New Testament knows nothing." 
 The tliird truth is the ultimate victory of Christ over 
 the devil in regard to the possession of mankind (Law, 
 pp. 144, 145). To this may be added by way of illus- 
 tration the words of Disraeli in his novel, "Endymion" : 
 "Give me a single argument against his person which 
 is not applicable to the personality of the Deity." 
 
 2. His children (v. 10). In solemn contrast, the 
 Apostle speaks of "the children of God" and "the chil- 
 dren of the devil." This latter phrase is evidently an 
 echo of his Master's words, and as such calls for the 
 most serious and thorough consideration (John 8 : 44) . 
 The Apostle Paul similarly spoke of Elymas as "thou 
 
THE FIRST EPISTLS 2^1 
 
 son of tlie devil," and on another occasion our Lord 
 referred to "the sons of the evil one " In these solemn 
 statements we have the thought of that moral and 
 spiritual affinity by which evildoers are described' as the 
 progeny of the devil. Nothing must be allowed to 
 weaken this plain and definite truth in relation to 
 human sin. 
 
 And so for all these reasons, as above stated, sin is 
 impossible. (1) It is opposed to God. (2) It is op- 
 posed to Christ. (3) It is opposed to Christianity. 
 (4) It comes from the devil. (5) It is the mark of 
 the devil in human beings. Surely these are sufficient 
 reasons why the Christian believer should not sin. 
 
 Chapter 3: 10b- 18 
 
 The distinction between the children of God and the 
 children of the devil consists in two great facts, doing 
 righteousness and loving the brother. The first test is 
 towards God, and has been considered already (2 : 29 
 to 3: 10a), and now it is necessary to think of the 
 other test, towards man. The key thought, therefore, 
 is brother-love. 
 
 I. The Proof (vs. 10, 11) 
 
 \. Its character (v. 10). One fact is so important 
 that it calls for repetition. It has been pointed out by 
 Westcott and* others that the term "brother" here and 
 elsewhere in the New Testament always refers to the 
 specific relationship between Christians, and never to 
 the modem idea o^f the "brotherhood of man." This 
 is an important point, and the emphasis laid upon lov- 
 ing our Christian brother is very strong in the New 
 Testament. It is the "new commandment" given by 
 our Lord (John 13 : 34), and it is more than likely that 
 the newness consisted in the object of our affection. 
 
2S8 THE APOSTLE JOHN 
 
 the maru who is united with us to Christ. It is par- 
 ticularly striking that the New Testament gives such 
 prominence to the idea expressed by the Greek word 
 Philadelphia (Rom. 12: 10; 1 Thes. 4:9; Heb, 13: 1; 
 1 Pet. 1 : 22 ; 3 : 8 ; 2 Pet. 1 : 7), which should be ren- 
 dered **brother-love," not brotherly love. To speak of 
 "brotherly love" means brother-/j^g love, which means 
 love as though we' were brethren. But the' word means 
 far more than this, indicating love because we are 
 brethren, and so the true interpretation is brother-love. 
 
 2. Its claim (v. 10). This love of the Christian 
 brother is clearly shown to be "of God," that is, it is 
 a sign of life. Because we are begotten of God and 
 possess Divine life, we are certain to love our brother. 
 But if we love not, we may be equally certain that we 
 are not possessors of God's'' love, and nature. 
 
 3. Its call (v. 11). This message of brother-love 
 was part of the earliest Gospel. They had heard it 
 "from the beginning" of their Christian Hfe and pro- 
 fession. We see from* this simple statement how much 
 was included in the first proclamation of Christian 
 truth. 
 
 n. The Precept (vs. 12-15) 
 
 1. The example (v. 12). Cain is used as the illus- 
 tration of what has been rightly called the "loveless 
 soul," and while the emphasis suggested by the word 
 "slew^' suggests the brutality of the act, the chief stress 
 is undoubtedly laid on the motive. It was the absence 
 of love in Cain's character and conduct that led to his 
 action, which was originally "of the evil one" himself, 
 who is the essence of lovelessness and hate fulness. 
 And the cause of this action was the simple yet signifi- 
 cant one that "his works were evil, and his brother's 
 righteous." Everything showed the utter absence of 
 love and with that the av/ful presence of hate. 
 
THE FIRST EPISTLE 289 
 
 2. The experience (vs. 13, 14). The Christians were 
 not to Idc surprised if they had the hatred of the world 
 (John 15 : 18, 19). On the contrary, they would know 
 by their love of the Christian brethren that they had 
 passed out of the sphere of death into that of life. 
 
 This blessed change would be within the realm of 
 their consciousness. They knew it, and the evidence, 
 sufficient and ample, would be the love of their brethren, 
 and the equally obvious, though contrasted fact, that 
 any one who did not love was really living in the. old 
 sphere of death. Once again we observe how the 
 Apostle sharply contrasts the two realms, not allowing 
 even the possibility of anything like a third or even a 
 border line. It is either death or life, hate or love. 
 
 3. The fact (v. 15). But the absence of love and 
 the presence of hate is even more than abiding in death; 
 it is the positive presence of murder, which is hatred in 
 expression, and there was the clear consciousness on the 
 part of Christians that "no murderer hath eternal life 
 abiding in him." This twofold appeal to their knowl- 
 edge is particularly significant in the use of the word 
 which means instinctive, direct, objective knowledge. 
 Such a fact does not really need personal experience 
 even though the practical result is an experience of the 
 great change. 
 
 III. The Pattern (vs. 16-18) 
 
 Now we are to be shown the supreme revelation of 
 love as seen in service. 
 
 1. Sacrificing (v. 16). In contrast to Cain, who took 
 life, this is a reference to One who laid down his life. 
 And as he thus expressed his love for us, we are under 
 the great obligation of imitating that model and laying 
 down our lives for the brethren. Our personal experi- 
 ence of Christ's love to us is intended to impel and 
 compel us to show similar self-sacrifice. 
 
290 THE APOSTLE JOHN 
 
 2- Simpte (v. 17). Small things are the best test of 
 love, and it is shown that if we are unwilling to help 
 our brother in his need, it is impossible that God's love 
 is dwelling* in us. There ought to be in every believer 
 a reality of love in the threefold expression of it; in a 
 capacity to help, a knowledge of needs, and a self- 
 sacrificing* attitude. It is not the utterance of some 
 great or profound truth, or the accomplishment of some 
 wonderful deed, but the quiet, simple help of a needy 
 brother that beyond all else demonstrates our posses- 
 sion of the love of God. The two words, *'hath" and 
 "beholdeth," followed by "shutteth up," show with 
 great clearness the danger of a terrible selfishness, for 
 to possess life's good things and then to gaze at a needy 
 one, and at the same time to shut up as with a key our 
 compassion, is to disprove our possession of the first 
 principle of love. 
 
 3. Sincere (v. 18). And so the Apostle urges us to 
 love, not in word but in deed, not with the tongue but 
 in truth. Whether we think of the family or of the 
 Church, this, must be the proof of our affection. It 
 may take all kinds of forms, sometimes in hospitality, 
 at other times in the help of the poor, at others in the 
 furtherance of world-wide evangelization. But what- 
 ever may be the object of our affection, it is to be prac- 
 tical and not theoretical, in actual reality and not in 
 mere profession. 
 
 Thus love is seen to be the manward evidence of our 
 being children of God. Not what we think, however 
 accurately; not what we feel, however strongly; not 
 what we say, however eloquently; but what we do in 
 genuine, practical, self-sacrificing activity, is the sole 
 proof and test of our brother-love. 
 
 Chapter 3 : 19-24 
 Christianity is love, and love means action. This 
 is a proof of spiritual reality, and the assurance of 
 
THE FIRST EPISTLE 291 
 
 reality is one of the essential features of Christian ex- 
 perience. It is this thought of assurance, as based on 
 practical action, that the Apostle now emphasizes. 
 
 I. Assurance Described 
 
 What are the features of the assurance which is here 
 so prominently taught? The following points are 
 included : 
 
 1. To be of the truth (v. 19). This seems to refer 
 to our spiritual state rather than to our judicial stand- 
 ing, and means belonging to Christ (John 18 : Z7). The 
 Apostle had already referred to their knowledge of the 
 truth (2:21), and here is the additional thought of 
 being "of the truth." 
 
 2. To be confident in the presence of God (v. 19). 
 The believer will not fear, but will be assured in heart 
 as he lives before the face of God. 
 
 3. To be free from condemnation of heart (v. 20). 
 There are some textual difficulties at this point, though 
 the general meaning seems clear. The Apostle teaches 
 that even though our own hearts condemn us, God is 
 tenderer, and is ready to make every allowance because 
 of his perfect knowledge (John 21 : 17). 
 
 4. To be frank with God (v. 21). The word "bold- 
 ness" means, as in the other three places in this Epistle, 
 "freedom of speech," the attitude of perfect candor 
 in our personal relation to God. 
 
 5. To have answers to prayer (v. 22). There is no 
 doubt in this respect, in view of the unqualified state- 
 ment, "whatsoever we ask, we receive," and the ex- 
 planation is "because we keep his commandments, and 
 do the things that are pleasing in his sight." Thus, 
 answers to prayer are associated with our obedience. 
 A Jewish saying, quoted by Dr. Brooke (International 
 Critical Commentary), says: "Do his will as if it were 
 thine, that he may do thy will as if it were his." 
 
292 THE APOSTLE JOHN 
 
 6. To abide in him (v. 24). It is interesting to 
 notice this and other instances of reciprocal abiding of 
 the behever in God and God in the behever. Some- 
 times only the one side is mentioned, God abiding in 
 us. At other times, our abiding in God is alone men- 
 tioned. But the full relationship is the reciprocal abid- 
 ing which is found four times (3:24; 4:13; 4:15; 
 4: 16). (Law, "The Tests of Life," p. 198.) 
 
 7. To know that he abides in us (v. 24). This is 
 by no means the least important element of the reality 
 of assurance, and the word used indicates, a continuous 
 experience of this abiding. 
 
 H. Assurance Derived 
 
 As we review these aspects of assurance, it is 
 inevitable to ask how they may become ours, and in 
 the course of his statement the Apostle makes this clear. 
 Assurance comes from the observance of the following 
 conditions : 
 
 1. Love (v. 19). This is seen in the' word "hereby," 
 referring back to the former verse, and shows how 
 practical love is, and how unselfish. It is- no question 
 of great knowledge, or profound philosophy, for 
 nothing so subtle or partial as these can give assurance. 
 The one requirement is love, as our Lord himself 
 pointed out when he remarked, "ye did it," and "ye did 
 it not" (Matt. 25). 
 
 2. Sincerity (vs. 19, 20). As the 1>eliever lives in 
 God's presence, and allows God to search and know 
 the heart, he is able to have the experience of sincerity 
 and thereby becomes persuaded that all is well. 
 
 3. Obedience (vs. 22, 23, 24). This emphasis on 
 the Commandments and our observance of them, and 
 doing what God tells us is another opportunity for ob- 
 taining assurance. There is nothing meritorious in this 
 obedience (John 15:7), for it is only the condition of 
 
THE FIRST EPISTLE 293 
 
 blessing. The word "keep" (vs. 22, 24) signifies 
 watchfulness and carefulness in our daily response of 
 ol^edience. It is also important to notice that doing 
 righteousness is the proof of new life (2:29), while 
 the possession- of new life is in turn proved" by doing 
 righteousness (3:24). It is particularly impressive 
 to remember this stress on simple obedience, and the 
 precise "Commandment" has" a twofold outlook, belief 
 in Christ and love to one another. This is the first 
 time that* believing is mentioned in the Epistle. 
 
 Thus assurance is seen to be no mere matter of the 
 inner consciousness, still less of emotional feeling, but 
 something objective, ethical, and practical. Knowledge 
 (v. 19), fearlessness (vs. 20, 21), power (v. 22), and 
 permanence (v. 24) are seen to come' through belief, 
 love, and righteousness. There is perhaps nothing more 
 important today than* the realization of the objective 
 and ethical grounds of assurance, because we are only 
 too apt to associate it with the subjective and emotional 
 elements of the Christian life. What is sometimes 
 called "the witness of the Spirit" is due to no tide of 
 feeling within, but to the definite attitude of the heart 
 towards Christ and the equally definite action of the 
 life in love and obedience 
 
 Chapter 4: 1-6 
 
 In 3123 two matters are mentioned, faith and love, 
 and these are now taken up in turn, faith in 4: 1-6, and 
 love in 4:7-21. Another link of connection is that in 
 3 : 24 reference was made to our knowledge of God's 
 abiding in us by the Holy Spirit. But the question may 
 be asked how we know the Spirit, and the answer is 
 now to be given in co'nnection with the one definite 
 requirement of the confession of Jesus Christ as having 
 come in the flesh (4:2). It is important to compare 
 
294 THE APOSTLE JOHN 
 
 this passage with 2:18-28, though here reference is 
 made to false spirits as well as the true Spirit. 
 
 L The Call (v. 1) 
 
 1. The Appeal The Apostle starts with the endear- 
 ing word ^'beloved," as in 2 : 27, showing the intensity 
 of his attitude. He begs them- not to believe every 
 spirit, because they are not all true. 
 
 2. The Duty. "But prove the spirits whether they 
 are of God." This appeal to test and prove the spirits 
 is very important, and Paul refers to the power as one 
 that was specially associated with the bestowal of the 
 Divine grace (1 Cor. 12: 10). There are several other 
 things mentioned in the New Testament as needing 
 "to be proved": thus we are to prove ourselves (1 
 Cor. 11:28; 2 Cor. 13:5), God's will (Rom. 12:2), 
 others (2 Cor. 8:8), our time (Luke 12:56), our 
 work (Gal. 6:4), and indeed "all things" (1 Thess. 
 5:21). This would require spiritual discernment, es- 
 pecially because of the presence of so much, that was 
 counterfeit. The spirits would speak through' prophets, 
 and in this process of proving the Christians would be 
 enabled to see that a thing might be supernatural with- 
 out necessarily being Divine. "Enthusiasm is no guar- 
 antee of truth" (Law). 
 
 3. The Reason. "Because many false prophets are 
 gone out." This reference calls attention to the re- 
 markable feature found throughout the Bible, the pres- 
 ence of false prophets. In the Old Testament, in par- 
 ticular, they are quite prominent, and constitute an 
 element that calls for the most careful and thorough 
 consideration (Deut. 13 : 1-5). Even in the New Testa- 
 ment they are only too visible (Matt. 7:15; Acts 
 13 : 6). This contrast of false and true is very solemn, 
 and shows how the right is counterfeited by the wrong. 
 Almost everything connected with God and truth finds 
 
THE FIRST EPISTLE 295 
 
 its counterpart In various forms of error. Thus, in 
 contrast with the Divine Trinity of Father, Son, and 
 Holy Spirit, we have the trinity of evil — the world, 
 the devil, and the flesh. In contrast to the wheat, we 
 have the counterfeit tares; in contrast with angels, we 
 have demons. 
 
 "In every age the false has counterfeited the true. 
 In Egypt the magicians imitated Moses, and in the 
 Apostolic Church Simon Magus imitated Philip. 
 Whenever the Church experiences a great revival there 
 always spring up many spurious forms of enthusiasm 
 that are counterfeits of the true. It is this that makes 
 it so important for us to be able to prove the spirits. 
 Half a truth is more dangerous than a lie. The form 
 of godliness that lacks the power will deceive many 
 who will be uninfluenced by blank atheism. Those 
 who modify truth have always injured the truth more 
 than those who have denied it openly" (First Epistle 
 of John, by L. Palmer) . 
 
 II. The Standard (vs. 2, 3) 
 
 But how IS this proof to l>e applied? What is the 
 criterion by which the truth may be known and dis- 
 tinguished from the false? 
 
 1. The Test. The first mark of the Spirit of God 
 is the confession of the Person of Christ, and this is 
 closely bound up with the confession of Qirist as In- 
 carnate. "Every spirit that confesseth that Jesus Christ 
 is come in the flesh is of God." Tliis clearly refers, 
 especially in the original language, to the permanence 
 of the Incarnation. In opposition to any heresy which 
 implied that the Divine element in Jesus was only 
 temporary, the Apostle emphasizes in the strongest way 
 the abiding truth of "Jesus Christ come in the flesh.'* 
 This is equivalent to the words of the Apostle Paul that 
 
296 THE APOSTLE JOHN 
 
 "no man can say that Jesus is Lord but in the Holy 
 Spirit" (1 Cor. 12:3). 
 
 2. The Value. The reason why this point is made 
 so impressive by the Apostle is that in the Incarnation 
 there was, and still continues, a union between God 
 and man. Without such an Incarnation there could 
 be no contact between the Divine and the human, and, 
 therefore, no redemption. Thus we see that the 
 emphasis laid on the Incarnation is no mere matter of 
 intellectual speculation, but touches the springs of life 
 in the need of redemption from sin. There is a 
 mediaeval legend that Satan once appeared to a monk 
 in his cell, and said that he was Jesus Christ. When 
 the monk asked him to show the nail-prints, Satan dis- 
 appeared. The death of Jesus Christ is the supreme 
 proof that his life was at once human and Divine. 
 
 3. The Issue. In contrast with this confession of 
 the Incarnation as a proof of the Divine Spirit, the 
 Apostle adds that the opposite is the spirit of the anti- 
 christ (2: 18). Men have always been tested as to 
 their relation to Christ, and this is equally true of the 
 spirit-world. It is well known that in spiritualistic 
 seances today the simple, yet sufficient, test is invariably 
 this: Has Jesus Christ come in the flesh? Is he God 
 Incarnate? And those who know say that never once 
 has an affirmative answer been given in connection with 
 Spiritism. This is clear proof that Spiritism is not, 
 and cannot be, from God. 
 
 III. The Outcome (vs. 4-6) 
 
 Now the Apostle wishes to express his satisfaction 
 that those to whom he was writing were not at all likely 
 to be led astray. Indeed, he may be said to congratu- 
 late them on their faithfulness, for it is clear that they 
 were so true to this confession of Christ that there 
 \Y2iS nothing to fear. 
 
THE FIRST EPISTLE 297 
 
 1. The Victory (v. 4). Without any qualification 
 lie emphasizes the fact that they are "of God," and had 
 overcome the evil spirits around, and on this account 
 "because greater is he that is in you than he that is in 
 the world." This was no boasting, but a simple, quiet 
 consciousness that, notwithstanding all the forces at 
 work in the world against them and their Master, the 
 victory was certain because of the greater power of the 
 indwelling Christ. 
 
 2. The Contrast (vs. 5, 6). In striking words the 
 Apostle refers to the false teachers and to himself and 
 others, and does not hesitate to put' one against the 
 other by saying "they are of the world ; we are of God." 
 It was because the erroneous and evil teachers were of 
 the world that they spoke and were listened to by 
 those of the same mind. 
 
 3. The Result (v. 6). It was this that constituted 
 the essential difference between truth and error, and 
 the Apostle emphasized this as the mark of difference : 
 "By this we know the spirit of truth and the spirit of 
 error." The spiritual perception was twofold; they 
 knew the true and they knew the false, and hence they 
 accepted the one and rejected the other. 
 
 These simple, yet searching, truths show that not 
 only for the Apostle's day, but for our own, the atti- 
 tude we adopt to the Incarnation is absolutely and im- 
 mediately decisive. For each and all, for every cir- 
 cumstance and time, the one supreme question is, 
 "What think ye of Christ?" 
 
 Chapter 4: 7-13 
 
 It is interesting to notice the almost exact repetition 
 found in two texts (3:24 and 4:13): "Hereby we 
 know that he abideth in us, by the Spirit which he 
 gave us" (3: 24) ; "Hereby we know that we abide in 
 him and he in us, because he hath given us of his 
 
298 THE APOSTLE JOHN 
 
 spirit" (4: 13). This double reference to the proof of 
 the indwelling of the Holy Spirit clearly suggests that 
 in between the section come the two marks whereby we 
 may know this. The first of these is the acceptance of 
 true doctrine — namely, Jesus Christ as Incarnate (vs. 
 1-6), which we have already considered. And the sec- 
 ond is the manifestation of true life in the fact of love 
 (vs. 7-12), which we have now to study. 
 
 Love has already been mentioned as a sign of God's 
 Kingdom (2: 5-11), as a mark of Sonship (3: 10-18), 
 as a proof of obedience (3: 23). Now it is to be con- 
 sidered as indicating likeness to God. Love is thus 
 based on the revelation of the Divine nature, and we 
 are to love on this account. 
 
 I. The Call to Love (v. 7) 
 
 As before, the Apostle uses the special term "be- 
 loved" (4: 1), indicative of his special and urgent ap- 
 peal to them to manifest love. His desire is for Chris- 
 tians to "love one another," thereby carrying out their 
 Lord's "new commandment" (John 13 : 34, 35 ; 15 : 12). 
 
 II. The Reason of Love (v. 7) 
 
 We are to love one another because love is of God, 
 finding its source in the Divine nature. 
 
 HI. The Test of Love (vs. 7, 8a) 
 
 It is a striking statement that "every one that loveth 
 IS begotten of God and knoweth God." Love is thus 
 the test of life and of knowledge. While the life is 
 described in the original as having taken place in tlie 
 past, though with permanent results, the knowledge is 
 spoken of as continuous and indicative of personal ex- 
 perience. This association of life, knowledge, and love 
 is important, especially because it shows that to love is 
 
THE FIRST EPISTLE 299 
 
 to know, while the absence of love means the absence 
 of knowledge, for **he that loveth not knoweth not 
 God." The phrase is very searching as the Apostle 
 uses it, for it seems to mean **he who does not want 
 to love." Once again, therefore, emphasis is laid upon 
 spiritual perception as arising out of love, and this is 
 always opposed to any mere intellectual perception of 
 truth which may easily stop short with itself and not 
 become expressed in love. Someone has helpfully dis- 
 tinguished between faith and love by saying that "faith 
 is the appropriation to self of what applies to all; love 
 is the extension to all of what applies to self." 
 
 IV. The Nature of Love (vs. 8b, 10) 
 
 At this point we are reminded that "God is love," 
 and in this we see the true character of love. 
 
 1. Love is self -communicating. Since God is love, 
 he must always have had an object of his affection, for 
 love is obviously impossible without an object. Thus, 
 we may say that anyone who does not love has no 
 experience of God. 
 
 2. Love is spontaneous. It has its roots in God, 
 and, as such, it comes unbidden. God has already been 
 shown to be Light (1:5) and Spirit (John 4: 24) ; but 
 now, including and even surpassing these, he is Love. 
 
 V. The Proof of Love (vs. 9, 10) 
 
 We proceed to notice that the eternal and essential 
 character of God as love became manifest in history in 
 the Person of Jesus Christ. Thus, the eternal fact be- 
 comes revealed as a constant factor in human life. 
 
 1. God sending (v. 9). This act and fact was the 
 manifestation of God's love in our case. 
 
 2. God sending his best. When he sent "his only 
 begotten Son into the world," he bestowed his supreme 
 
 20 
 
300 THE APOSTLE JOHN 
 
 gift, for he had nothing higher or more valuable to 
 send. 
 
 3. God sacrificing. God's love was seen not only in 
 the gift of his Son, but in the gift of that Son as a 
 sacrifice. We cannot ponder too often or too deeply 
 this wonderful proof of the Divine heart of love (John 
 3:16). 
 
 VI. The Purpose of Love (vs. 9, 10) 
 
 But we must still further inquire as to the reasons 
 why God thus manifested his love in the gift of his 
 Son. 
 
 1. Life (v. 9). "That we might live through him." 
 The supreme purpose of God for man is life, and this 
 life is only possible through Jesus Christ, God's Son 
 (John 10:10). 
 
 2. Propitiation (v. 10). Inasmuch as sin was a 
 barrier to God's love, it was necessary for his Son to 
 die on our behalf, and we know already that the scope 
 of the propitiation is at once personal, "our sins," and 
 universal, "the whole world" (2:2). 
 
 The connection of "propitiation" and "life" is evi- 
 dent. The former is the cause of the latter, for it is 
 through the sacrifice of Christ that we obtain everlast- 
 ing life. 
 
 VII . The Claim of Love (v. 11) 
 
 1. The Character. Once more the Apostle drives 
 xiome his message by the term "beloved," and, as in the 
 Gospel, he dwells upon the nature of God's love by the 
 use of the little yet unfathomable word "so" — "if God 
 so loved us" (compare John 3:16). How shall we 
 explain what is included in this "so"? It is obviously 
 beyond our full comprehension, but we may perhaps 
 apprehend a little when we think of God's love as spon- 
 taneous in its source, universal in scope, long-suffering 
 
THE FIRST EPISTLE 301 
 
 in intensity, self-sacrificing in character, aggressive in 
 action, and constant in duration. Be it ours to ponder 
 again and again the meaning of "so loved us." 
 
 2. The Obligation. "We also ought to love one 
 another." Based upon what God has done for us 
 comes the present, increasing and permanent obligation 
 that arises from God's gift of his Son, the example he 
 has himself set us, and the power of his love as it is 
 realized in our experience. Thus, the pressure of "we 
 also ought" should weigh heavily upon us day by day. 
 
 VIII. The Consummation of Love (v. 12) 
 
 1. God as mv-isihlc. Perhaps the reason why this 
 point is mentioned here is in order to show that as God 
 is unseen to mortal eyes we cannot help him directly, 
 and also because he does not need our help. But we 
 can help others who are visible, and if we do this, we, 
 too, shall manifest the Godlike nature of love. 
 
 2. God as mdwelling. "If we love one another, God 
 abideth in us." Love thus brings God near and makes 
 him real to the soul. Spiritual fellowship becomes 
 actual as we exercise love towards those around us. 
 
 3. God's love as perfected. When we love one 
 another, "His love is perfected in us." Fellowship with 
 him is thus fully realized, and love attains to its 
 culmination. 
 
 Thus, we see the second proof of the gift of the 
 Holy Spirit in the exercise of love (4: 13). God is 
 shown first as the foundation of life (4:3), and then 
 as the foundation of love (4: 9, 10). It is for us first 
 to receive him in his love, then to realize it, and then 
 to reproduce it in love to others. 
 
 Chapter 4: 14-19 
 
 The two ideas of belief (vs. 1-6) and love (vs. 7-12) 
 are here blended, and shown to be connected by the 
 
302 THE APOSTLE JOHN 
 
 Spirit. As the Spirit of Truth, he witnesses to Christ, 
 and as the Spirit of Love he produces love. Some 
 writers think that the "herein" of verse 13 looks for- 
 ward, not backward, but probably it is a mark of 
 transition, linking the two sections. 
 
 Dr. Law suggests that as love has been indicated as 
 a test of life three times (2: 7-11 ; 3: 10-24; 4: 7-12), 
 so now belief is mentioned as a test for the third time 
 (2: 18-28; 3:24 to 4:6; 4: 13-16). 
 
 L Life (vs. 14, 15) 
 
 1. The Root (v. 14). The Apostle lays a strong 
 foundation in four ways. He speaks of the Father 
 who is the origin, the Son who is the agent, the 
 "Saviour" as suggesting the purpose, and the world as 
 indicating the destination. 
 
 2. The Revelation. "We have beheld and l>ear wit- 
 ness." Thus, once again the Apostle gives his personal 
 testimony to these realities. 
 
 3. The Requirement. "Whosoever shall confess that 
 Jesus is the Son of God." As elsewhere, so here, con- 
 fession is no mere lip service or intellectual theory, but 
 a personal, spiritual experience. Already reference has 
 been made to confessing the Son (2: 23), and the com- 
 ing of Jesus Christ in the flesh (4: 2). Here, however, 
 there is the further specific requirement of confession 
 of the human Jesus as the Divine Son. 
 
 4. The Result. "God abideth in him and he in God." 
 This reciprocal indwelling should be noted here, and 
 in every other place (v. 13). The outcome of a per- 
 sonal confession of the Lord Jesus Christ in his re- 
 demptive character and purpose leads to this mutual 
 indwelling. 
 
 n. Love (v. 16) 
 
 1. As a Fact. The Apostle speaks of the love "which 
 God hath in us," thereby referring to the actuality of 
 
THE FIRST EPISTLE 303 
 
 this love and its relation to us. Perhaps the word "in" 
 means only "towards" or "in our case." 
 
 2. As a Feeling. "We know and we believe." The 
 Apostle, speaking for himself and for his friends, is 
 able to testify at once to their own experience and 
 conviction of this love. The two verbs seem to imply 
 the recognition and persuasion of love (Law). 
 
 3. As a Foundation. This is seen in the nature of 
 God, which is once again described as love (v. 8). 
 Beyond this no one can go, for love includes everything 
 involved in the Divine nature. 
 
 4. As a Force. "He that abideth in love abideth in 
 God, and God abideth in him." Once again we have 
 this reciprocal abiding (v. 15). And it is said that 
 when we abide in love, we experience this mutual in- 
 dwelling. Since God is love, he who abides in love 
 naturally and inevitably abides in God. 
 
 Thus we see that belief is a test of life and the 
 outcome of our union with Christ. 
 
 III. Liberty (vs. 17-19) 
 
 1. The Cause, The reference to "herein" seems 
 again to link the two verses looking backward and for- 
 ward. It is because we are abiding in love that we are 
 enabled to look forward with confidence. It is not 
 quite clear whether the phrase "with us" is to be con- 
 nected with "love" or "perfect." If the latter, the 
 diflference from verse 12 "in us" is noteworthy. 
 
 2. The Clmracter. The idea of "love made perfect" 
 seems to suggest that the mutual relation is entirely 
 one of love, and that in the highest measure. Like 
 Paul's phrase, "the fulness of God" (Eph. 3: 19), the 
 life of the believer may be said to have reached its end 
 and culmination. As it has been suggestively remarked. 
 "Faith is the flower that receives the dew and the sun, 
 
304 THE APOSTLE JOHN 
 
 while love is that flower reflecting beauty and 
 fragrance." 
 
 At this point it is important to recall the three proofs 
 of "love made perfect" as found in this Epistle. The 
 first is Obedience, our relation to God (2:5). The 
 second is Love, our relation to others (4: 12). The 
 third is Boldness, our relation to ourselves (4: 17, 18). 
 
 3. The Consequence. "That we may have boldness." 
 The thought is that of present possession, "have," 
 though it also looks forward to the "day of Judgment." 
 Boldness is as before (2 : 2S) that confidence which 
 comes from perfect frankness between our souls and 
 God. And the additional thought is given that as 
 Christ is one with the Father, so are we in Him, even 
 though we are still in this world. The phrase "as he" 
 is particularly significant, and should be noticed here 
 and everywhere else (2:6; 3:3; 3:7). 
 
 4. The Confidence. On account of our love we do 
 not experience any fear, especially because God first 
 loved us. The fear mentioned here is, of course, slav- 
 ish, not reverential (2 Cor. 7:1). There is nothing to 
 cause us to feel afraid because of God's love, the con- 
 sciousness of which inspires us with such confidence 
 that all dread is necessarily and forever banished 
 (3:18-21). 
 
 And so we may say of Love that it is (1) based on 
 faith; (2) casts out fear; (3) unites us to God; (4) 
 assures our future. 
 
 Chapter 4 : 20 to 5 : 3a 
 
 The Apostle's subject is still that of "Love." In 
 4 : 17-19 he has shown that love to God is connected 
 with belief in Christ, and is at once rooted in confes- 
 sion and perfected in confidence. Now he is to show 
 that love to the brethren is connected with love to God, 
 
THE FIRST EPISTLE 305 
 
 that the latter is realized in the former. So we look 
 again at the thought of love, though* this time with 
 special reference to those around, our fellow Christians. 
 
 I. As A Simple Necessity (4:20) 
 
 1. The Attitude. "If a man say I love God." Once 
 again the reference is to the man who talks without 
 doing (1:6; 2:4, 6, 9) . The Apostle naturally criti- 
 cizes such an attitude of mere words without deeds. 
 
 2. The Character. "And hateth his brother." It is 
 striking that here, as elsewhere, nothing is regarded as 
 possible between "love" and "hate" (2:9; 2:22; 
 3: 15). To John there was no middle pathway, a man 
 either loved or hated. The heart is incapable of moral 
 neutrality ; it must be one thing or the other. 
 
 3. The Accusation. "He is a liar." This plain 
 speaking is the definite charge made against a man who 
 says one thing and shows another, the opposite, in his 
 life. John uses this term "liar" in various connections, 
 and all are associated with the attitude of moral and 
 spiritual unreality (1 : 10; 2:4; 5: 10). 
 
 4. The Reason. "For he that loveth not his brother 
 whom he hath seen cannot love God whom he hath not 
 seen." Love has already been shown to be action, not 
 feeling, and as action needs an object, the only visible 
 object is the child of God in whom God dwells. So 
 that "his brother" means the visible presentation of the 
 image of God as the sole opportunity of the bestow- 
 ment of love. 
 
 II. As A Special Command (4:21) 
 
 1. Its Unity. "This commandment." As in 3:23, 
 one commandment includes and involves all the rest. 
 Thus the thought of love is concentrated and made 
 more definite. 
 
306 THE APOSTLE JOHN 
 
 2. 7^^ Dizmity. "From whom." This shows that 
 the word of command concerning love comes from none 
 ether than God himself. 
 
 3. 7^^ Spirituality. "He who loveth God love his 
 brother also." Once again the emphasis is laid on the 
 necessity of expressing our love by bestowing it on 
 some visible object, and there is none more fitting than 
 our Christian brother, our affection for him being a 
 genuine proof of our love to God. 
 
 HI. As A Sure Consequence (v. 1) 
 
 We are now to see that love to the brethren is based 
 on our affinity of nature with God as indicated by 
 three steps. 
 
 1. Life comes through faith. "Whosoever believeth 
 . . . is begotten of God." To deny that Jesus is 
 the Messiah is a mark of the antichrist (2:22), while 
 to believe in him is the means of receiving Divine life 
 (John 1:12). 
 
 2. Love comes through life. When we, through be- 
 lieving, receive God's life we begin to love because our 
 life is one with God who is love. The love of child 
 for parent is the natural outcome of their living con- 
 nection, and our love to God necessarily comes from 
 the fact that we possess his life. 
 
 3. Love comes through love. When we love God 
 because we are begotten of him, we necessarily proceed 
 to love those who, like ourselves, possess his life. From 
 the filial relationship comes the fraternal. Thus, by 
 believing we are born, because we are born we love 
 God, and because we love God we love the brethren. 
 
 IV. As A Spiritual Principle (vs. 2, 3a) 
 
 We are now to see how love to God's children is 
 based on our relationship to God. 
 
THE FIRST EPISTLE 307 
 
 1. The Fact. "We love the children of God." This 
 is what may be called spiritual nature, for there is such 
 a thing as moral affinity, just as there are natural and 
 chemical affinities. 
 
 2. The Knowledge. **We know that we love." The 
 word indicates a continuous, personal experience, and 
 shows again the importance of this as a personal pos- 
 session of the soul. 
 
 3. The Proof. "Hereby we know." The test of 
 loving God's children is loving God and doing what he 
 tells us. There will be careful observance and a con- 
 stant watchfulness of God's Commandments, and in 
 this will be the best proof tliat we really possess the 
 Divine life and enjoy the Divine love (John 14 : 15, 21) . 
 
 So that Christianity and love are seen to be the same 
 thing, and we say that love must be based on faith, 
 for faith is a sign of the genuineness of love. We 
 ought, therefore, to ask ourselves whether we love 
 others in relation to God, whether we love spiritually, 
 whether we are really concerned for the souls of men. 
 
 We also see that love is practical, not sentimental, 
 for it overcomes dislikes and rises above prejudices. 
 To love is one thing, to like is another, and while it is 
 impossible to like everybody, because there are many 
 people with whom we have nothing "alike," we must, 
 and can, love all with the unselfish, self-sacrificing 
 affection which is the essence of true Christian love. 
 
 If it should be asked why there is such emphasis on 
 "brethren," perhaps the answer is that as love is a 
 practical test of the Christian life, the best sphere and 
 opportunity for exercising it is in relation to our Chris- 
 tian brethren. Thus, we are reminded that Christianity 
 is no "loveless intellectualism" (Law). 
 
 And so we sum up by saying that love is (1) of 
 God, (2) in Christ, (3) by the Spirit, (4) to the 
 brethren (Rom. 5: 5; 2 Cor. 13: 12). 
 
308 THE APOSTLE JOHN 
 
 Chapter 5 : 3b-5 
 
 Love is to be shown by obedience (vs. 2, 3a), and the 
 nature of God's Commandments is such that the free- 
 ness and spontaneity of love are not crushed by the 
 endeavor to do God's will. Thus the Commandments 
 are not a heavy burden, but are associated with a sense 
 of moral and spiritual power. Three times over in 
 these brief verses the word "overcometh" occurs, and 
 this gives us the keynote of power. 
 
 I. Power Experienced (v. 3b) 
 
 "His Commandments are not grievous" or "burden- 
 some." This is the definite statement, and the evident 
 personal testimony of the writer. 
 
 1. When are God's Commandments "grievous"? 
 Either when they are opposed by sin within, arising out 
 of enmity, or when they are observed by law without, 
 arising out of bondage. Our Lord charged the Phari- 
 sees with binding heavy burdens on men's shoulders 
 so grievous that they could not be carried (Matt. 23:4; 
 Luke 11 : 46). But in regard to his own claim on the 
 soul, he said, "My yoke is easy and my burden is light" 
 (Matt. 11:30). The sinner, so long as he is hostile 
 to God, cannot possibly feel otherwise than that God's 
 law is a heavy burden. And even the teliever, when he 
 is struggling to do the will of God in his own strength, 
 is involved in bondage by reason of his present inability. 
 Thus, it is impossible for man to justify himself by 
 his own efforts (Rom. 3), and also to sanctify himself 
 by his own efforts (Rom. 7). In each case the Com- 
 mandments are assuredly "grievous." 
 
 2. When are the Commandments not "grievous"? 
 First, when condemnation has been removed and 
 thereby enmity has been abolished (Rom. 8 : 1). Then, 
 when character has been renewed, with the result that 
 
THE FIRST EPISTLE 309 
 
 there is no bondage (Rom. 8:2-4). Those who have 
 thus been made free judicially and experimentally 
 (Rom. 6:7, 18, 22; 8:2) are enabled to carry out 
 God's requirements because they are no longer living 
 in and by their own power, but in the presence and 
 grace of the Holy Spirit (Rom. 8:14-16). In this 
 spiritual condition the soul rejoices to say with the 
 Apostle, *'His Commandments are not grievous." 
 
 II. Power Exemplified (vs. 4, 5) 
 
 The idea running through these statements is asso- 
 ciated with victory. 
 
 1. The Foe. Once again the "world" is seen to be 
 the great and powerful enemy of the Christian. The 
 word means everyone and everything around consid- 
 ered apart from God (2: 15-17). As already observed, 
 it is not always easy to decide definitely what is "the 
 world," but it may be said that anyone who would have 
 us believe that God's Commandments are a heavy bur- 
 den, and anything in life that tends to make us accept 
 this view, is assuredly of "the world" for us. It has 
 also been said that one of the finest tests of "the world" 
 is to inquire whether a thing leaves us less inclined for 
 prayer and fellowship with God. If it does, we may be 
 sure it is "of the earth, earthy." 
 
 2. The Conquest. With the Commandment comes 
 the power, and the soul realizes continuous victory as 
 it faces the vigfilant and virulent foe. 
 
 III. Power Explained (vs. 4, 5) 
 
 It is now necessary to inquire more definitely how 
 this victory is obtained, and the passage reveals a two- 
 fold secret of power. 
 
 1. Commencement. "Whatsoever is l>egotten of God 
 overcometh." This shows that victory depends first of 
 all on our new life. It is well known that virtues can 
 
310 THE APOSTLE JOHN 
 
 often be cultivated and developed without regeneration, 
 for many a man is honest, truthful, and exemplary who 
 has never been born again. But for genuine and con- 
 tinuous victory over the world we must have spiritual 
 life, because of the power of desires within and the 
 bondage of custom without. We know how even 
 ascetics have been able to curb, restrain, and even re- 
 fine, their natures, but they certainly have not been 
 able to obtain that victory over all things in the world 
 which comes alone from the possession of Divine life, 
 
 2. Continuance. "This is the victory that overcometh 
 the world, even our faith." Life begets trust, and 
 from trust comes power. Faith unites us to Christ, 
 and in union with him we have a deeper insight, a more 
 sensitive conscience, a purer heart, and a more deter- 
 mined will. This faith appropriates Christ's victory 
 (John 16:33), and so we are "more than conquerors 
 through him that loved us" (Rom. 8 : 37). 
 
 As we look again at these verses revealing the ele- 
 ments of power in daily living, we may say that (1) 
 faith makes all things possible, because it is the means 
 of receiving the Divine life. (2) Life makes all things 
 easy, because it is the condition of receiving Divine 
 power. (3) Love makes all things delightful, because 
 it rejoices in the Divine presence. 
 
 Chapter 5 : 6-10 
 
 The references to believing (vs. 1, 4, 5) are now 
 shown to rest upon a solid basis by a fuller statement 
 of what is implied in the Lord Jesus Christ as the Son 
 of God (v. 5). 
 
 I. The Historical Foundation (v. 6) 
 
 Without going into elaborate discussion on this text, 
 and giving various views, it will suffice to state what 
 seems to be the best interpretation. 
 
THE FIRST EPISTLE 311 
 
 1. The Life of Christ. "This is he that came by 
 water." The reference seems to be to John's baptism 
 as marking the beginning of Christ's ministry (John 
 1:31; Acts 1 : 22) . Thus the Apostle desires to empha- 
 size the importance of the actual hfe and historical 
 appearance of Jesus Christ. 
 
 2. The Death of Christ. "This is he that came by 
 water and blood." Not only did Christ come to live, 
 he came to die, and his death was an essential part of 
 his historical revelation. Perhaps the Apostle has in 
 mind the tendency (which certainly appeared very- 
 early) to suggest that the Divine Christ came on the 
 human Jesus at his baptism, but left him before his 
 passion. This, as we know, was a familiar Gnostic 
 idea, and it may be the reason for John's emphasis both 
 on the life and on the death of our Lord. It is a great 
 satisfaction and a real comfort to know that our faith 
 is thus based upon the reality of Christ's historical 
 manifestation. "Christianity is Christ." 
 
 II. The Divine Attestation (vs. 7-9) 
 
 It is now necessary to show that this historical reve- 
 lation of Christ Jesus in his life and death obtained a 
 Divine testimony in support of it. 
 
 1. The Spirit (v. 7). "It is the Spirit that beareth 
 witness." We have already seen the relation of the 
 Holy Spirit to Christ (4:2), and we know from our 
 Lord's own teaching that the Paraclete was to bear 
 testimony to him, and thus show what God thought of 
 his Son (John 15:26). This as a matter of simple 
 fact has been done all through the ages, for the presence 
 and power of the Holy Spirit in the Church from the 
 first day until now have been concerned with one thing 
 only, testimony to the Lord Jesus Christ. This is so 
 "because the Spirit is truth." Thus we have "the Spirit 
 of truth" recognizing and testifying to him who is "the 
 
312 THE APOSTLE JOHN 
 
 truth/' and we know that this would not take place 
 unless Christ were truth. Everything that the Holy 
 Spirit does in connection with Christian life, holiness, 
 and power is really a testimony to the reality of Jesus 
 Christ as the revelation of God. 
 
 2. The zmter and the blood (v. 8). This seems to 
 imply the testimony of a real Incarnation. Some 
 writers think that this is an allusion to the abiding 
 use of the two Sacraments of Baptism and the Lord's 
 Supper as evidences of Christianity (Law), and cer- 
 tainly their evidential value is great. Every time we 
 administer Baptism and celebrate the Lord's Supper 
 we are bearing witness to beliefs and facts which have 
 been in the Christian Church from the start. But it 
 seems much more natural to interpret the water and 
 the blood here in exactly the same way as in verse 6, 
 and to think O'f them as referring to the witness of 
 Christ's life and death. H any reference is intended 
 to the Sacraments, it can only l^e indirect, because of 
 their being symbols of spiritual realities, and it is much 
 simpler to think of "the water and the blood" as the 
 spiritual realities themselves, constituting a real Incar- 
 nation as the basis of the witness of the Spirit which 
 assures us of God's revelation (4 : 2) . 
 
 3. God (v. 9). Behind the witness of Christ and 
 the Spirit is the testimony of God himself, who is ever 
 bearing witness to his Son. This Divine evidence is 
 infinitely greater than anything human, and if we are 
 ready to accept the witness of men we ought to be still 
 more ready to accept the witness O'f God which he bears 
 concerning his Son. In the Fourth Gospel we read 
 more than once of the Father's testimony to Christ 
 (John 5 : 36, 37) . It is also interesting and deeply 
 significant that a Divine voice was associated with the 
 commencement of our Lord's ministry at his Baptism ; 
 with the middle of it. on the occasion of the Transfig- 
 
tHE FIRST EPISTLE 313 
 
 uration; and with the close of it, when the Greeks 
 sought an interview with Christ. At all times the 
 Father was ready to testify to his Son, and that which 
 was true of the Lord's earthly life is infinitely truer 
 today, for everything that comes from Christ in Chris- 
 tianity is really the gift of the Father (John 3 : 16) . 
 
 III. The Personal Confirmation (v. 10) 
 
 Now we are to observe how all these evidences are 
 crowned in personal experience. 
 
 1. Realisation. "He that believeth on the Son of 
 God hath the witness in himself." This means a per- 
 sonal possession of Christ dwelling in the soul. We 
 trust, and then we credit what we trust, and the out- 
 come is a blessed personal consciousness. 
 
 2. Rejection. "He that believeth not God hath made 
 him a liar." This is an awful alternative, and the 
 original really means "he that does not want to believe." 
 He is said to ascribe falsehood to God because he does 
 not and will not believe what God says concerning 
 Christ. It is profoundly solemn and searching to 
 realize that when we are thus denying Christ, we are 
 actually ascribing falsehood to God (1 : 10). 
 
 Thus we see the sure foundation on which our 
 spiritual life is based. (1) Faith rests on facts. (2) 
 Faith is realized in experience. (3) Faith is repro- 
 duced in evidence. 
 
 Chapter 5 : 11-15 
 
 The keyword of verses 7-10 is "witness," and now 
 the Apostle proceeds to define the substance of God's 
 testimony in order to give a solid foundation for faith. 
 Such a basis necessarily leads to assurance, and it is this 
 that constitutes the essential feature of the Christian 
 life as indicated in the entire Epistle; "that ye may 
 know" (v. 13). We must now mark the various stages 
 
314 THE APOSTLE JOHN 
 
 of the process whereby we become assured and may 
 use this spiritual confidence. 
 
 I. Giving (v. 11) 
 
 As the Apostle has made reference to God's testi- 
 mony concerning his Son, it is essential to understand 
 what this witness is. 
 
 1. The Gift, "God gave unto us eternal life." The 
 complete phrase "eternal life" calls for constant and 
 careful attention in the twofold expression, "life" and 
 "eternal." This is defined elsewhere (John 16:3) as 
 continuing in the knowledge of God and of Christ, 
 meaning thereby a spiritual experience resulting in 
 blessed fellowship. Thus, "eternal" life does not mean 
 mere existence, but union and communion with God, 
 and it is concerned not so much with duration, or in- 
 deed with duration at all, so much as with quality, 
 though, of course, duration is naturally involved. This 
 present gift of union and communion with God in 
 Christ embraces everything needed for the spiritual life 
 here and hereafter, including remission of sin, reception 
 into God's favor, renewal in the spirit, and reunion 
 hereafter. This idea of life and life in its fullest pos- 
 sible degree, is the simple but all inclusive purpose of 
 God for us (John 10: 10). And it must never be for- 
 gotten that life is invariably a gift, not an attainment. 
 
 2. The Giver. "God gave." This emphasis on the 
 Divine source of eternal life calls for special attention, 
 because it goes to show still more clearly the reality 
 of that witness to which reference has already been 
 made (v. 10). 
 
 3. The Means. "This life is in his Son." The 
 solemn addition to the thought indicates that only in 
 Christ is this gift possible. We may "exist" in the 
 ordinary sense apart from Christ, but it is only through 
 participation in "his Son" that eternal life becomes 
 
THE FIRST EPISTLE 315 
 
 ours. This is another way of saying what is so char- 
 acteristic of the New Testament, that only in Christ 
 can spiritual blessings be obtained (Acts 4: 12). 
 
 4. The Destination. "Unto us." This, of course, 
 refers to Christians and to them alone, thereby showing 
 the limitation of this gift. God does not scatter his 
 blessing of "eternal life" indiscriminately and every- 
 where; it is only for those who are willing to receive, 
 those who accept through faith the new and divine life 
 (v. 1). Once again the Apostle marks off the Chris- 
 tian from the man of the world and shows the vital and 
 essential difference between them, 
 
 II. Having (v. 12) 
 
 This is an explanation of the latter part of verse 11, 
 telling us in simple yet unmistakable language the 
 essential features and conditions of this gift of God. 
 
 1. What? In the possession of the Son comes the 
 enjoyment of the life, and when the Son dwells in us 
 the life is sure to enrich us. The way in which the 
 Apostle speaks both of "the Son" and "the life" indi- 
 cates that he is appealing to the spiritual experience of 
 his readers. 
 
 2. How? "He that hath." The present tense is par- 
 ticularly noteworthy, "hath," and is characteristic of 
 the writings of John (John 3:36; 5:24). But, as is 
 well known, the word "hath" in the New Testament 
 means both to obtain and to retain, including not only 
 possession but conscious possession. We may almost 
 say that "to have" means "to have and to hold." The 
 contrast is very solemn: "He that hath not the Son of 
 God hath not the life." The Apostle seems to suggest 
 in the language he uses that the description refers to 
 one who does not wish to possess and enjoy this bless- 
 ing. "He who does not want to have" might almost 
 be used as the proper rendering, and it reminds us of 
 
 21 
 
316 THE APOSTLE JOHN 
 
 our Lord's words : "Ye will not come to me, that ye 
 may have life" (John 5:40). 
 
 HL Knowing (v. 13) 
 
 Now the Apostle begins what has been called his 
 postscript, and perhaps he looks back over the entire 
 Epistle, though there seems no doubt that there is also 
 a special reference to verses 6-12, and in particular to 
 verses 11 and 12. Perhaps, too, he wishes to lead on 
 directly to prayer as part of our spiritual knowledge, 
 because such confidence concerning Christ is best seen 
 in the exercise of confident prayer. 
 
 1. Who? The words are addressed definitely and 
 solely to believers, "you that believe," for it is quite 
 evident that only those who have faith can possibly 
 have knowledge. In the Gospel the purpose was that 
 they might "believe" (20:31), and here as a natural 
 sequence the Apostle wishes them to "know." 
 
 2. What? The one thought is that they might "know 
 that they have eternal life." He wishes them to realize 
 what is involved in their faith in Christ, and it is prob- 
 able that they lacked assurance (Brooke). If so, they 
 were virtually powerless in regard to spiritual progress 
 and blessing. The way in which the Apostle empha- 
 sizes assurance in this Epistle (3:19-24) seems to 
 suggest this weakness in their life, and so he urges 
 them to enter fully into their inheritance by instinctive, 
 objective knowledge. 
 
 IV. Believing (v. 13) 
 
 But it is necessary to look still more closely at what 
 the Apostle has to say about faith. 
 
 1. The Meanmg. When he addresses himself to 
 those that "believe on the Name of the Son of God," 
 he may be referring to a mature rather than an 
 elementary faith, because the "name" invariably means 
 
THE FIRST EPISTLE 317 
 
 the revealed character, what is known of a person, and 
 to believe "on the name" implies a knowledge of Christ 
 that can hardly be applicable to the beginner in Chris- 
 tianity. Thus we read of believing on the Son of God 
 (v. 10), and also of believing "on the name of his 
 Son, Jesus Christ" (3:23). 
 
 This emphasis on the "Son" is also very striking, 
 for in these verses (5-13) the word occurs no fewer 
 than eight times. It shows at once the definiteness of 
 the object of our faith, and also at the same time his 
 relation to God. 
 
 2. The Power. When the Apostle says "you that 
 believe," he is revealing the secret of everytliing that 
 is worth while in the Christian life, for if God gives 
 we receive by faith; if God bestows we possess by 
 faith ; if we are to understand we know by faith. Faith 
 is thus the key to receiving, possessing and knowing. 
 
 V. Obtaining (vs. 14, 15) 
 
 Christian assurance leads on to prayer, and those of 
 whom the earlier words are true will readily and gladly 
 express their assurance in pouring out their hearts in 
 prayer. 
 
 1. The Confidence. "This is the boldness which we 
 have toward him." This is the fourth time the word 
 is used in this Epistle, and it always means, as we have 
 seen, freedom or frankness of speech, that absolute lack 
 of reserve which characterizes true friendship. Twice 
 it is found in connection with the spiritual life in the 
 present (3 : 21 ; 5 : 14), and twice in regard to our atti- 
 tude towards the future (2: 28; 4: 17). It thus marks 
 one of the essential and most blessed features of the 
 true Christian life. We ought to be able to tell God 
 everything. 
 
 2. The Condition. "If we ask anything according 
 to his will." This is the one requirement of prayer, 
 
318 THE APOSTLE JOHN 
 
 so that, as it has been well pointed out, prayer does not 
 reduce God to our level, but lifts us to his. The more 
 we know of his will the more intelligent and the more 
 confident will be our prayers. 
 
 3. The Consequence, "He heareth us." The word 
 seems to imply both hearing and answering, and the 
 natural way in which it is stated as the outcome of the 
 former idea of confidence and condition marks the true 
 life of prayer. 
 
 4. The Consciousness (v. 15). The Apostle adds 
 that the knowledge that God hears carries with it the 
 knowledge that we shall have that for which we ask. 
 This expression "we know that we have" is another 
 element of true Christian experience, for it indicates a 
 present assurance of the answer even though the actual 
 fulfilment has not yet arrived. Like his Master iDcfore 
 him, the Apostle was absolutely confident that in asking, 
 according to the will of God, the prayer would be 
 answered, even though it took a long time for its full 
 realization (Mark 11:24). 
 
 In all this we see two blessed truths. (1) The 
 simplicity of the Christian life. It consists of giving 
 by God and receiving by us ; of asking on our part and 
 granting on God's part. All this comes to us and is 
 enjoyed by us through the simple medium of faith. 
 (2) The satisfaction of the Christian life. These 
 words indicate the blessed reality of our possession in 
 Christ. The Lord is seen to be indwelling; God is 
 shown to be real ; and as a consequence the soul is free, 
 blessed, joyous, restful, "satisfied with favor, full with 
 the blessing of the Lord." 
 
 Chapter 5 : 16-21 
 
 Now the Apostle comes to his closing words. From 
 verse 13 to the end he seems to be concerned with a 
 summarv of the essential features of the Christian life, 
 
THE FIRST EPISTLE 319 
 
 especially assurance, and its expression in prayer. And 
 yet there is one thing to be specially mentioned before 
 he can reach the concluding testimony. 
 
 I. Prayer Limited (vs. 16, 17) 
 
 1. The Fact of Intercession. The prayer to which 
 he has referred (vs. 14, 15) will not be concerned only 
 with ourselves, but as life is truly shown in love 
 (4: 12), one way of proving our love is by prayer for 
 others. This blessed and yet seldom thought of prayer 
 reveals one of the prime secrets of true Christian liv- 
 ing, and it would be well for us if we realized more 
 than we do the duty and the power of prayer for those 
 around, and especially for the Christian brotherhood. 
 Samuel felt that if he ceased to pray for the people of 
 Israel he would be committing a sin against God (1 
 Sam.. 12:23), and if there was more of this prayer 
 and less of complaint to others (Matt. 18:15), the 
 result would be greater blessing to ourselves and those 
 around (Gal. 6:1). "More things are wrought by 
 prayer than this world dreams of," and it may well be 
 that through prayer we may be the means of the great- 
 est spiritual blessings. Forbes Robinson in one of 
 those wonderful letters of his says that our influence 
 finally depends upon our own experience of the unseen 
 world and on our experience of prayer. "To influence 
 you must love ; to love you must pray." 
 
 2. The Limitation of Intercession. And yet prayer 
 as one form of love is decidedly limited, and the 
 Apostle here refers to one particular feature in which 
 this limitation is seen. He speaks of a sin unto death, 
 and in quiet yet significant language he clearly depre- 
 cates prayer in this connection. What is this, this "sin 
 unto death"? Much has been written on it, and it is 
 hardly likely that the problem can be solved with our 
 present knowledge. Most writers think of it as ex- 
 
320 THE APOSTLE JOHN 
 
 pressing an attitude of wilful unbelief, that which, if 
 persisted in, will inevitably lead to separation from 
 God and eternal death. There are, perhaps, five con- 
 siderations that call for attention in the study of this 
 difficult subject. (1) There is no doubt that it should 
 not be "a sin," but "sin," thereby indicating not any 
 particular act as distinct from others, but an entire 
 attitude. (2) The verb rendered "sin" means "con- 
 tinually sinning," thereby suggesting that whatever it 
 is it is no mere isolated action. (3) It is also the sin 
 of "a brother" ; that is, a fellow Christian, the thought 
 of brotherhood being as much limited here as elsewhere. 
 (4) Then it must be some sin which was visible, and, 
 therefore, known, for it says "if any man see," suggest- 
 ing that it was possible to observe the precise form of 
 wrongdoing. (5) But, of course, the great difficulty 
 lies in the phrase "unto death," and, inasmuch as every 
 sin in itself, apart from grace, involves the soul in 
 spiritual death, it is very difficult to see what this means 
 when applied to a Christian brother. For this reason 
 it seems to many simpler and better to understand 
 "death" of bodily or physical death; and, if so, the 
 passage will be parallel with the circumstances at Cor- 
 inth, where Paul pointed out that many were ill and 
 even dead, because of their abuse of the Lord's Supper 
 (1 Cor. 11:30). May it not be the same here, that 
 there were Christians who' had sinned in some way so 
 as to involve themselves in physical death, and that as 
 this was inevitable the Apostle, while not absolutely 
 forbidding prayer, suggests that no request should be 
 made concerning those? 
 
 Dr. Law strongly opposes this view and says that 
 "death" in the Epistle and in the Gospel always refers 
 to spiritual and not physical dissolution. But notwith- 
 standing this emphatic objection, the difficulty of con- 
 ceiving of a Christian brother so deliberately and con- 
 
THE FIRST EPISTLE 321 
 
 slantly sinning as to involve himself in spiritual and 
 eternal separation from God seems to constitute an 
 insuperable difficulty. The reference to physical death 
 is simpler, and certainly satisfies all the five conditions 
 indicated above and also corresponds with the v^ell- 
 known reference to Lazarus (John 11:4). 
 
 II. Purity Assumed (v. 18) 
 
 1. The Fact. In contrast with this thought of un- 
 righteousness and sin (v. 17), the Apostle once more 
 asserts in the most unqualified way that everyone who 
 possesses God's love does not continually practice sin 
 (3:9). But though he clearly implies the possibility 
 of evil, he will make no allowance for it (2:1), show- 
 ing that the Christian life is essentially incompatible 
 with continued practice of wrongdoing. 
 
 2. The Knoidcdgc. "We know." Thus the Apostle 
 insists on the instinctive knowledge that nO' such idea 
 of sinning is considered to be in harmony with true 
 Christianity, notwithstanding what has been said about 
 the brother sinning (v. 16). There is a principle within 
 the believer which is in itself sinless, and overcomes 
 the evil nature if it is only allowed to dominate the life. 
 
 III. Protection Assured (v. 18) 
 
 1. The Cause. "He that was begotten of God keep- 
 eth himself." This is the rendering of the old version, 
 and is still urged as the only true one by two modern 
 and able writers (Law and Kelly). But as the original 
 language has two distinct expressions for "begotten of 
 God," the one in the perfect tense and the other in the 
 past, or aorist, it is urged by other writers that we 
 must distinguish between the two references, the former 
 being applied to the Christian and the latter to Christ, 
 
322 THE APOSTLE JOHN 
 
 as the One who is uniquely begotten of God (Westcott, 
 Findlay, and Brooke). If the latter is the right view, 
 then we must read "him" instead of "himself," and 
 understand that the reason why the believer does not 
 sin is that Christ, "the begotten of God," keeps him. 
 But, in spite of this strong and able advocacy, it seems 
 more natural to interpret the text in the old way, and 
 think of the believer in two aspects, the one as not 
 sinning, and the other as keeping himself, taking heed 
 by watchful observance. There is no contradiction be- 
 tween the believer keeping himself and being kept, for 
 both aspects are true (Jude 21). 
 
 2. The Fact. "The evil one toucheth him not." 
 Whether the reference is to Christ or to the believer, 
 this is the immediate and blessed result. The devil 
 "does not lay hold" of the Christian, because he is 
 "kept by the power of God" (1 Pet. 1:5). 
 
 IV. Possession Realized (v. 19) 
 
 1. The Place. Once again reference is made to the 
 contrast between the believer and those who are outside 
 the sphere of the Gospel. "We are of God, and the 
 whole world lieth in the evil one." This claim to be 
 "of God" naturally follows from the gift of life in 
 being "begotten of God" (v. 18), and the contrast be- 
 tween the Christian and those who are "in the evil one" 
 is particularly striking. Christians are of God, but 
 the rest of the world is in the power of the devil. It 
 seems, on the whole, best to make this phrase personal, 
 "evil one," rather than impersonal, "evil" or "wicked- 
 ness." The world is thus again regarded as the entire 
 universe of men and things considered as morally 
 separated from God (2: 15-17). 
 
 2. The Experience. "We know." What a magnifi- 
 cent assurance the Apostle expresses when he indicates 
 
THE FIRST EPISTLE 323 
 
 at once the position of himself and his fellow-believers, 
 and the contrasted place of those who are outside 
 Christ. Nothing could be stronger or more definite 
 than this conviction. 
 
 V. Provision Made (v. 20) 
 
 1. The Fact. "But we know that the Son of God 
 is come." In contrast to the world which lies in the 
 evil one mention is made of the blessed reality of the 
 incarnation of "the Son of God." 
 
 2. The Gift. "And hath given us an understand- 
 ing." This is the only place where the word "under- 
 standing" is used by John. We might have thought 
 he would employ a word like "experience," but instead, 
 he emphasizes the intellectual perception as the perma- 
 nent gift (Greek) of the coming of our Lord. 
 
 VI. Purpose Accomplished (v. 20) 
 
 L Knowledge. "That we may know him that is 
 true." Here comes in the thought of experience. Our 
 intellectual perception is intended to lead to this per- 
 sonal and continuous (Greek) consciousness of Jesus 
 Christ as "the genuine one." There are two words in 
 the New Testament rendered by "true," the one re- 
 ferring to the truth in opposition to the false, and the 
 other to the real in opposition to the shadowy, the 
 genuine and not the artificial. It is the latter that John 
 uses here, referring as it has been well put, to the Lord 
 in his verity, not veracity. 
 
 2. The Experience. "And we are in him that is 
 true." Not merely do we know him, but we are in 
 him, and the contrast between being in him and "in the 
 evil one" (v. 19) is particularly significant. Once again 
 the Apostle speaks out of a perfectly convinced mind 
 and perfectly satisfied heart in saying "we are in him." 
 
324 THE APOSTLE JOHN 
 
 VH. Practice Emphasized (vs. 20, 21) 
 
 1. The Contrast. The Apostle closes by pointing out 
 that the substance of his teaching concerns the "true 
 God and eternal life" in opposition to idols. The 
 former was real and genuine; the latter were unreal, 
 hollow, impossible. 
 
 2. The Call. As a last appeal he addresses "his little 
 children," and begs them to guard themselves from 
 everything unreal. Thus, the paternal and the practical 
 blend as he brings his earnest and urgent messages to a 
 close. As already mentioned, Westcott suggests that 
 these words represent in chronologi ^al order the last 
 statement of the New Testament, and if this is so, the 
 contrast between the opening wo^rds of the Bible is 
 very significant, "in the beginning God" (Gen. 1:1); 
 "guard yourselves from idols." 
 
 These closing words of the Epistle stand out with 
 unmistakable clearness and force, and call for the most 
 thorough study. We are accustomed to speak of a 
 certain formula as the Apostles' Creed. Suppose we 
 think of these verses as "the Apostle's Creed," or the 
 Apostle's assurance. They have been called "triumphant 
 certainties" because three times over he says "we 
 know," not merely "hope" or "think" or "suppose" or 
 "imagine," but "know." As we trace the teaching from 
 stream to source, from effect to cause, from roof to 
 foundation, let us pray to enter into the same "blessed 
 assurance." 
 
 (1) "We know" (v. 18). This is the assurance of 
 holiness, and marks the Apostle's conception of the 
 true believer. 
 
 (2) "We know" (v. 19). This is the assurance of 
 life, and tells us how the Apostle was able to speak as 
 he did about holiness. It is only those who are of God 
 who are able to live without the practice of sin. 
 
 (3) "We know'* (v. 20). This is the assurance of 
 
THE FIRST EPISTLE 325 
 
 redemption, and herein lies the secret both of life and 
 holiness. It is because the Son of God is come that 
 all this grace and power are ours, that life and holiness 
 l>ecome possible, and that we are enabled to glorify 
 God and keep ourselves from everything sinful and 
 unworthy of "the true God and eternal life." 
 
II 
 
 THE SECOND EPISTLE 
 
 A small yet very important part of the New Testa- 
 ment. It probably presupposes a knowledge of the 
 First Epistle (v. 9). Whether it was addressed to a 
 Church or to a family is uncertain. One writer 
 (Brooke) very strongly favors the former, thinking 
 that several indications, like verse 4 and the use of 
 plurals, suggest a community. But to others it seems 
 more natural to think of the destination as that of a 
 lady and her family so far as they were believers. But 
 whether the one or the other, this little writing is full 
 of spiritual counsel, with special reference to the re- 
 ception of strangers. The Christians were encouraged 
 in every way to show hospitality, and yet there was 
 constant need of care, because of the obvious dangers 
 of abuse. The Epistle is naturally divided thus: (1) 
 verses 1-3, salutation; (2) verses 4-11, counsels and 
 warnings; (3) verses 12, 13, conclusion. But it will 
 be best to look at it with special reference to the theme 
 that runs through it in various ways. 
 
 I. The Peril (v. 7) 
 
 It is clear that those to whom the Apostle wrote were 
 surrounded by danger, and it was necessary for him 
 to warn them and guard them. When he says, "many 
 deceivers," the same word is used as in the First Epistle 
 (2:26), implying deception of both heart and life. It 
 was no mere intellectual error, but one that inevitably 
 led people astray in conduct. The trouble was a de- 
 ception of heart which expressed itself in wandering 
 in life. The original word is that from which we get 
 our word "planet." The Apostle does not hesitate to 
 
 Z26 
 
THE SECOND EPISTLE 327 
 
 speak, as in the former Epistle, of this danger as 
 essentially anti- Christian ( 1 John 2 : 26) . 
 
 II. The Proof 
 
 The precise peril which evidently troubled the Apostle 
 more than anything else was in regard to those who 
 were not prepared to accept, but, indeed, rejected the 
 fact and reality of our Lord's incarnation; "they that 
 confess not that Jesus Christ cometh in the flesh" (1 
 John 4:2). The precise word "coming" suggests at 
 once the permanence and continuance of the Incarnation 
 in relation to human life, and the expression, moreover, 
 implies that these deceivers did not want (Greek) to 
 acknowledge the Incarnation. It has been well said 
 that it is possible to say at once what a person is by 
 discovering where he is prepared to place Jesus Christ. 
 The danger of this denial of the Incarnation was that 
 people were apt to go forward beyond the proper limit, 
 and not to remain constant to the teaching of Christ 
 (v. 9). It would seem as though there were people 
 in that day who considered that Christianity was not 
 "up to date," and that it was necessary to "go beyond 
 it." But as then, so now; the simple, sufficient, and 
 supreme test is whether men are willing to "abide in 
 the teaching of Christ." Here again the expression 
 implies that these erroneous teachers, in their efiforts 
 to go forward, were unwilling to be limited in the way 
 John emphasizes. 
 
 III. The Plea 
 
 The Apostle is naturally concerned that those to 
 whom he was writing should not be led astray, and he 
 urges two things in particular (v. 8). First, that they 
 should take care not to lose what they already possessed. 
 Second, that they should enjoy full satisfaction by re- 
 cei\ang a complete reward. Thus, negatively and posi- 
 
328 THE APOSTLE JOHN 
 
 lively, Christians were to watch and give heed to them- 
 selves. John knew well that only as they were faithful 
 to the Lord Jesus Christ and his teaching could they 
 expect blessing and power. 
 
 IV. The Protection 
 
 But all through the Epistle one thing is emphasized 
 that clearly indicates by this prominence how in the 
 Apostle's judgment these Christians could be safe- 
 guarded against error. In almost every verse, in a 
 variety of expressions he lays stress on "the truth, '* and 
 it is in this connection that we see for ourselves today 
 the adequate provision against every form of error. 
 
 1. Truth as a sphere (vs. 1, 3, 4, 9). The Apostle 
 uses the phrase "in truth," or "in the teaching," thus 
 showing that if we are only abiding in the teaching 
 that we have obtained all will go well. Truth here and 
 elsewhere in the New Testament is at' once intellectual 
 and moral, and is intended to affect with illuminating 
 and inspiring force every part of our being. 
 
 2. Ti'uth as an experience (v. 1). The Apostle 
 speaks of "them that know the truth," thereby sug- 
 gesting a personal experience — and that of a permanent 
 character. As before, so now, he emphasizes some- 
 thing that is far beyond any intellectual conception of 
 Christian teaching, and refers to a personal experience 
 and possession of the truth of God. 
 
 3. Truth as a motive (v. 2). Then he speaks of "the 
 truth's sake, which abideth in us, and it shall be with 
 us forever." The possession of this truth is thus shown 
 to be a reason, perhaps the chief reason, why we are to 
 remain faithful and not to be led astray. This truth 
 abides in us, and will remain with us permanently, and 
 on this account we are to be true to it. 
 
 4. Truth as a standard (v. 4). The Apostle was 
 able to rejoice exceedingly that some of those asso- 
 
THE SECOND EPISTLE 329 
 
 ciated with the "elect lady" were walking in truth. 
 Walking always indicates life and progress, and "walk- 
 ing in truth" implies that truth was the standard, rule, 
 and guide of their life. 
 
 5. Truth as a pozver (vs. 5, 6, 8). The Apostle goes 
 on to speak of a commandment with which they had 
 been familiar from the earliest days of their Christian 
 life, the commandment to "love one another." Then 
 this was seen to involve conduct according to God's 
 commandments (v. 6), and the outcome of everything 
 was their definite work (v. 8). Thus, in regard to the 
 three aspects of love, obedience, and service, the Apostle 
 shows that truth was intended to be the power of 
 their life. 
 
 6. Truth as a home (v. 9). He had already spoken 
 of truth abiding in us, and now he is to speak of our 
 abiding in the teaching of Christ. Thus truth is seen 
 to be the home of the soul, and those who thus abide 
 are the blessed and holy possessors of the Father and 
 the Son. 
 
 7. Truth as a test (vs. 10, 11). This truth was not 
 only to be a power in these respects in the individual 
 life and experience, but it was also to be used as a 
 criterion in relation to others. H anyone should come 
 to these Christians, and was seen to be without this 
 teaching, he was to be left severely alone. They were 
 not to give him hospitality ; indeed, they were not even 
 to greet him, for a greeting might easily be misunder- 
 stood to indicate approval of his evil ways. The 
 Apostle thus does not mind his converts being regarded 
 as "narrow," or severe, because he knows that the truth 
 is, after all, the supreme matter, and everything, how- 
 ever attractive and othervnse delightful, must be tested 
 thereby. 
 
 Looking over the Epistle, we observe three things: 
 (1) The personal concern. The Apostle is conscious 
 
330 THE APOSTLE JOHN 
 
 of a real danger facing these Christians, and on this 
 account he urged them to a specific duty in regard to it. 
 (2) The pressing claim. Beyond all else, he insisted on 
 the Incarnation of our Lord, and we know how in all 
 ages this has been the very heart of Christianity. With- 
 out Incarnation there could be no fellowship with God, 
 and, of course, no salvation. "A Saviour not quite 
 God is a bridge broken at the farther end" (Bishop 
 Moule). (3) The practical counsel. On all these ac- 
 counts he urges his friends to keep close to Christ by 
 keeping close to the truth. For us today the same 
 message is appropriate and necessary. We can only 
 abide in the Incarnate Word in proportion as we keep 
 close to the written Word of God. Thus we shall keep 
 close to God and to all that is good. 
 
Ill 
 
 THE THIRD EPISTLE 
 
 Verses 1-8 
 
 There is no doubt that this Epistle is addressed 
 to an individual, although we do not know anything 
 more of Gains than is here found. The Epistle gives' a 
 vivid picture of some of the aspects, bright and dark, 
 of those early days, and in his emphasis on the Chris- 
 tian,* life we are enabled to see the features that he 
 thought most important. He was anxious to obtain 
 help for Christians as they traveled from place to place, 
 but there had been a difficulty through the overbearing 
 action of one member (v. 9), and it was this in par- 
 ticular that made it necessary for the Apostle to write 
 with unusual plainness. It is suggested that here, too, 
 a knowledge of the First* Epistle is implied (v. 11). 
 
 I. The Character (vs. 1-2) 
 
 1. The Name. Calling himself merely "a presbyter," 
 he addresses himself to his "beloved Gains." Ten times 
 in the Epistles of John is this word "beloved" found, 
 and it is significant and carries its own lesson to con- 
 trast the greeting to the lady in the Second Epistle with 
 this to a man. We are reminded of the equally signifi- 
 cant counsel of Paul to his young friend Timothy (1 
 Tim. 5:1, 2). This expression "beloved" shows the 
 beautiful oneness in Christ between the Apostle and 
 Gains. Well might Tertullian, a century or so after, 
 refer to the heathen astonishment as they said, "See 
 how these Christians love one another." 
 
 2. The Feeling. "Whom I love in truth." Let us 
 mark the two aspects here, the esteem and its limit. 
 
 22 331 
 
%^2 THE APOSTLE JOHN 
 
 While the Apostle was tender he was also true. There 
 was fellowship and faithfulness, love and truth in per- 
 fect balance and proportion. 
 
 3. The Prayer. He wishes for Gains to be as well 
 physically as he is spiritually, a striking contrast to 
 what may be regarded as the usual experience. The 
 Bible has not a little to say about "prosperity," though 
 the words in the Hebrew and the Greek invariably 
 indicate progress, "having a good journey" (Rom. 
 1:10; 1 Cor. 16:2). He actually prays that Gains 
 may have as much bodily strength' as he has spiritual 
 power. We are accustomed to think the very opposite, 
 but here is the remarkable experience of a soul pros- 
 perous and a body weak, and the spiritual health is to 
 be the standard of the bodily vigor. It would be well 
 if we could pray in this way for our friends. We have 
 only to think of the marks of bodily strength and health 
 to see what is meant by spiritual prosperity. When we 
 think of appetite we may ponder whether we enjoy 
 our Bible. When we think of bodily rest we may 
 inquire whether we know anything of the rest of faith. 
 When we think of physical work we may inquire what 
 we are doing for Christ. 
 
 n. The Conduct (vs. 3-4) 
 
 1. The Fact. The Apostle speaks of Gains as a man 
 who possessed faith and proved it in his life. "The 
 truth, even as thou walkest in truth." The man's con- 
 duct was genuine, strong, and constantly progressive. 
 No wonder it could be described as prosperity of soul 
 (V. 2). 
 
 2. The Record. This reality was seen by the brethren 
 when they went to the home of Gains, and on their 
 return they testified to it. This is the real life, one 
 that is not only enjoyed but expressed. Our Lord said 
 
THE THIRD EPISTLE 333 
 
 that our light was to shine that others might see (Matt. 
 5:13-16). 
 
 3. The Result. All this gave the Apostle great joy, 
 and he says that he had no higher joy than this, for 
 when he heard that his spiritual children were "walking 
 in the truth," enjoying and manifesting prosperity in 
 the spiritual life, the faithful Apostle found his joy full. 
 
 There is still no greater satisfaction in the Christian 
 life than the consciousness that those whom we have 
 led to Christ are living consistently and earnestly for 
 the Master's glory. 
 
 III. The Communion (vs. 5-6) 
 
 1. The Action. Now the Apostle remind? Gaius of 
 the work that he was doing to Christian brethren from 
 other places. Hospitality is clear in the New Testa- 
 ment as a duty incumbent on Christians, and in those 
 days when brethren traveled from place to place it is 
 easy to see its necessity and value as one of the marks 
 of true fellowship (Rom. 12:13; 1 Tim. 5:10; Tit. 
 1:8; Heb. 13:2; 1 Pet. 4:9). 
 
 2. The Character. This work is described by the 
 one and yet sufficient word "faithful.'* It was a work 
 that sprang from faith and was in every way genuine 
 and true, because of these brethren who came from 
 other places and who would have had no satisfactory 
 hospitality if it had not been provided by the Christians 
 where they visited. 
 
 3. The Recognition. The work not only elicited the 
 approval of the Apostle, but the people who enjoyed 
 the hospitality bore witness before the whole Church to 
 the love of Gaius. This testimony was a l^eautiful evi- 
 dence of the Master's love and of the spirit of true 
 fellowship that actuated him. Christ was, indeed, a 
 reality to one who could show this love. 
 
334 THE APOSTLE JOHN 
 
 IV. The Counsel (vs. 6-8) 
 
 1. The Need. The work that Gaius had been doing 
 was necessary because of the circumstances, and the 
 Apostle tells him that he will still do well if he continues 
 this fellowship of hospitality. These traveling Chris- 
 tians were thus to be "set forward on their journey 
 worthily of God." It is a striking thing to think of 
 their traveling and the hospitality they were to receive 
 as something "worthy of God." Nothing could be 
 higher than this in the Apostle's eyes. 
 
 2. The Caicse. He was able to speak in this way be- 
 cause these Christians went forth on their spiritual 
 enterprise without receiving any help from people out- 
 side and were actuated only by devotion to our Lord 
 Jesus Christ (v. 8). 
 
 3. The Motive. This constitutes the reason why 
 Christians should welcome such and give them all pos- 
 sible sympathy, for in so doing they would become 
 "fellow workers for the truth." Thus the Apostle 
 strikes another high keynote. This work was to be 
 done "worthily of God" and "for the truth." 
 
 As we review these verses we cannot help seeing the 
 intensity of the Apostle's love and the strength of his 
 devotion to Christ as he rejoices in the marks of true 
 Christianity shown in "Gaius the beloved." Love, truth, 
 joy, faithfulness, service, dominate his thought and re- 
 veal both in him and in Gaius the splendid reality of 
 their Christian experience and love. If only we "love 
 in truth" (v. 1) and "walk in truth" (v. 3), we cannot 
 help becoming "fellow workers for the truth" (v. 8). 
 
 Verses 9-14 
 
 Side by side with the delightful description of the 
 faithful worker referred to in the earlier verses is this 
 darker picture of one who did the exact opposite. Then 
 
THE THIRD EPISTLE 335 
 
 follow two other pictures of the early Church, record- 
 ing once more some of the best elements of Christian 
 character. We must now look at these three aspects 
 of Christian life. 
 
 I. Faithlessness (vs. 9-10) 
 
 This is seen in Diotrephes, of whom nothing is known 
 beyond this brief reference, though his character is here 
 set out very clearly in a few words. 
 
 1. Faithlessness Described. He is seen to be marked 
 by exclusiveness, being unwilling to receive even an 
 Apostle. Not only so, but his speech against John was 
 marked by evil, and not content with saying wrong 
 things, his actions were equally deplorable, for he would 
 not welcome the brethren by showing hospitality, and 
 also actually repelled and cast out of the Church those 
 who were willing to show this kindness. It is almost 
 incredible that any professing Christian man could have 
 taken such a harsh attitude. 
 
 2. Faithlessness Explained. When we endeavor to 
 discover why he acted in this way we see at once that it 
 was due to pride, self -pleasing, and the consequent de- 
 thronement of Christ. He loved to have the pre- 
 eminence, thus showing marked contrast to the true 
 life in which Christ is to be first in everything (Col. 
 1 : 18). These two are the only places where the word 
 "pre-eminence" occurs in the New Testament, and the 
 contrast is deeply significant. It will always be either 
 self or Christ. 
 
 Let us try to imagine this man, who evidently loved 
 power, and, so far from endeavoring to show Christian 
 kindness, was ready to cause other people to suffer if 
 they would not do as he desired. He was particularly 
 concerned about any lessening of his own authority. 
 People might think it (and he might be self -deceived 
 in considering it) loyalty, but in reality he was solely 
 
336 THE APOSTLE JOHN 
 
 concerned about his own place and importance. As 
 some one has said, "he is the father of a long line of 
 sons." There are men today with an intense zeal for 
 place and power, but it is difficult, if not impossible, 
 for them to distinguish between love for the Church 
 and love for their own place in it. When a man wants 
 to hold office for the purpose of service, there is danger 
 of degeneration into holding the office for its own sake, 
 and this inevitably leads to the cause of the Church be- 
 coming identified with our own cause. Any church 
 which has an officer of this kind, however eftective he 
 may be, and however much he may have done for the 
 community, will undoubtedly find its spiritual life 
 weakened, prevented from advancing, and perhaps in- 
 volved in disaster. If anyone should tell him of this, 
 his hyper-sensitiveness leads him to attribute to his 
 informers animosity and malice, and if he should be- 
 come displaced he either loses interest in the church or 
 does his best to oppose those who have succeeded him. 
 The explanation of it all, if men would only be honest 
 with themselves, is pride of place, and this means the 
 inability to put Christ and his Church in the foremost 
 position. 
 
 II. Fidelity (vs. 11-12) 
 
 This is seen in Demetrius, a striking contrast to 
 Diotrephes. 
 
 1. Fidelity Counseled (v. 11). The Apostle, using 
 his favorite term "beloved'* for the fourth time in this 
 brief Epistle, refers to the nature of that which every 
 Christian man should be occupied with, "that which is 
 good," as contrasted with "that which is evil." The 
 method of fidelity is seen in the suggestion of imitation, 
 and, inasmuch as all good comes from God, this advice 
 to imitate means really to imitate none ether than God 
 himself because "he that doeth good is of God ; he that 
 doeth evil hath not seen God." 
 
THE THIRD EPISTLE^ 337 
 
 2. Fidelity Exemplified (v. 12). Demetrius is shown 
 to have carried out this very counsel, and there are no 
 fewer than three separate yet connected testimonies to 
 this blessed reality. He had the testimony of all men, 
 and it is worth while remembering that the New Testa- 
 ment gives great prominence to the impression made 
 upon non-Christians by the hfe of believers. It is one 
 of the best recommendations of the Gospel that a fol- 
 lower of Christ impresses and attracts those around by 
 his reality of life. When the Seven were appointed, 
 one recommendation was that they should be "men of 
 honest report," that is, men of good reputation (Acts 
 6:3). This feature is often noted in the New Testa- 
 ment (Acts 10:22; 16:2; 22:12; Eph. 5:15; Col. 
 4:5; 1 Thess. 4:12; 1 Tim. 3:7). This is exactly 
 what is said of our Lord himself as a youth, for he 
 was in "favor with God and man" (Luke 2:52). 
 Another testimony was that of the truth itself, for it 
 was evident that the life of Demetrius exactly har- 
 monized with the teaching of Christ. Not least of all, 
 but in some respects greatest, the Apostle himself bore 
 the same testimony, and he appeals to Gaius in support 
 of the truth of his own witness. It is splendid when 
 the life of any Christian can have this complete witness, 
 for there is simply nothing beyond it. 
 
 III. Fellowship (vs. 13-14) 
 
 This is seen in the Apostle John himself, and in the 
 closing words of this, as of the former Epistle, we have 
 a new and beautiful picture of the "Apostle of love." 
 
 1. Fellowship Realised. The Apostle had many 
 things to write out of the fulness of his heart towards 
 Gaius. and perhaps they were too sacred to be put on 
 paper, since he was for some reason unwilling to write 
 them, but there was the satisfaction that he would 
 shortly see his friend and they would enjoy "face-to- 
 
338 THE APOSTLE JOHN 
 
 face" intercourse. It was this that the Apostle felt 
 gave him the fulness of joy (2 John 12). 
 
 2. Fellowship Expressed. Meanwhile the spirit of 
 the man is shown in his prayer that peace might be with 
 Gains, and the breadth of his interest and sympathy is 
 shown by the salutation he sends from the friends and 
 to the friends. Not only so, but there is a beautiful, 
 personal, individual touch as he asks Gains to salute the 
 friends "by name." 
 
 Thus we see in marked contrast the three characters 
 in that little community: the man who was proud, the 
 man who was humble, and the man who was loving. 
 Be it ours to avoid the sinfulness of the first and to 
 follow the sincerity of the other two. 
 
IV 
 
 REVIEW 
 
 It seems necessary to review quite briefly the teaching 
 of these three portions of Holy Scripture. The doc- 
 trines were evidently important then, and they are no 
 less important now. Circumstances change, but prin- 
 ciples abide, and, although the conditions of life are 
 very different today from those of the Apostle's time, 
 the essential features are identical, and make these 
 Epistles as vital as ever. What, then, are the essential 
 truths found here, and what do they say to us today? 
 They speak to us of six great needs. Although the 
 general teaching will appear in outline form only, each 
 aspect and element can be supported by passages in the 
 Epistles. It will, perhaps, be best for each reader and 
 student to find these for himself, and thus see how the 
 Apostle's teaching is vital for our present experience. 
 
 I. A True Expression of Life 
 
 1. Towards God — Obedience. 
 
 2. Towards Christians — Love. 
 
 3. Tozmrds ourselves — Assurance. 
 
 This is the threefold relationship of the believer, 
 which must be shown in practical reality in daily life. 
 When we are right with God, with our fellows and 
 with ourselves, everything of necessity is right, 
 
 II. A True View of Sin 
 
 1. In relation to God — Darkness. 
 
 2. In relation to Christians — Hate. 
 
 3. In relation to ourselves — Worldliness. 
 
 Here we see what evil really is in its threefold 
 aspect. Towards God sin means darkness, including 
 
 339 
 
340 THE APOSTLE JOHN 
 
 error of intellect and unrighteousness of life. As such 
 it is marked by the spirit of antichrist. In relation to 
 our Christian brethren sin of necessity shows itself in 
 intense animosity, for there is absolutely no standing- 
 ground between the love we ought to show and the 
 hatred we ought not. In regard to ourselves, the atmos- 
 phere of worldliness is one of the deadliest forms of 
 sin, against* which we must ever be on our guard. 
 
 III. A True Conception of Christ 
 
 1. As the Truth — received. 
 
 2. As the Life — realized. 
 
 3. As the Son — confessed. 
 
 The Apostle all through lays the greatest stress on 
 the Person and Work of our Lord as one of the essen- 
 tial, in many ways the most essential, features of true 
 Christian living. As the Truth we accept and follow 
 his teaching. As the Life we receive and reproduce 
 his grace. As the Son we believe and profess the 
 reality and blessedness of his redemption. 
 
 IV. A True Attitude of Soul 
 
 1. Faith expressed in Christ. 
 
 2. Love expressed towards God and man. 
 
 3. Righteousness exemplified in daily conduct. 
 Nothing can be required beyond these three elements, 
 
 which sum up the whole of life. Our trust is fixed on 
 Christ in all the glory of his Divine Person and re- 
 demptive work. Our love is centered on God, and on 
 those for whom Christ died. Our righteousness is at 
 once the proof of our new life and the expression of 
 our genuine devotion to God. 
 
 V. A True Enjoyment of Blessing 
 
 1. Sonship — past and present. 
 
 2. Fellowship — present. 
 
 3. Heirship — future. 
 
REVIEW 341 
 
 These are the three elements of privilege which come 
 to the believer in Christ. He experiences sonship, and 
 rejoices to know that God is his Father. He exults in 
 fellowship with the Father and the Son and his fellow- 
 Christians. And he looks forward with hope, expecta- 
 tion, and anticipation to that future when he will see 
 Christ and be like him. 
 
 VI. A True Guarantee of Grace 
 
 1. The Father's presence and zmtness, 
 
 2. The Sons Person and zvork. 
 
 3. The Spirit's power and zmtness. 
 
 In this threefold way the Apostle shows the sure 
 foundation and strong assurance of all those who have 
 come to Christ. The witness of God concerning his 
 Son ; the witness of the Son concerning himself ; and 
 the witness of the Spirit concerning* the Father and 
 the Son are seen to blend, and also culminate in the 
 believer's own witness in his heart that he is the blessed 
 and joyous possessor of eternal life. 
 
 Thus the Apostle sums up his- teaching. He had 
 written the Gospel for the purpose of leading men to 
 faith in Christ (John 20: 31). He wrote the Epistles 
 in order that the men who thus believed might have the 
 blessed assurance in their souls concerning Christ and 
 his redemption (1 John 5 : 13). He will still show men 
 what they are to expect in and from Christ in the 
 future, when, throoigh the Apocalvpse, he will declare 
 the glory of Christ's grace and government in relation 
 to the whole universe. And so, concerning the past, 
 the present, and the future, "Christ is all." 
 
IV 
 
 THE REVELATION 
 
I 
 
 INTRODUCTION 
 
 There is, perhaps, no book in the New Testament 
 as to which there are greater differences of opinion. 
 Yet, as attention is so frequently, and at present so 
 specially, concentrated on it, it seems necessary to en- 
 deavor to discover its meaning and purpose, especially 
 because of what is its unique feature among New 
 Testament books, the promise of a blessing on the 
 reader and hearer of "the words of this prophecy" 
 (1:3). But in view of these serious and often funda- 
 mental differences and notable difficulties, it has been 
 thought best to provide material for study rather than 
 to give my own conclusions, which would not be con- 
 vincing to all readers. 
 
 The New Testament, as. a, record of divine revelation, 
 is concerned with the past, the present, and the future. 
 It includes a consideration of the Person of Christ in 
 the Gospels, of the Church of Christ in the Acts and 
 Epistles, and of the Rule of Christ in the x\pocalypse. 
 Thus, to use a well-knowa simile, we have respectively 
 the foundation, the structure, and the completely fur- 
 nished house. Or, to put it otherwise, the New Testa- 
 ment makes its appeal to Faith, to Love, and to Hope. 
 
 There would thus be a distinct incompleteness with- 
 out this book of the Revelation, which corresponds to 
 the prophecies of the Old Testament. Some, however. 
 are deterred from studying it by reason of its diffi- 
 culties ; but, while these are real, they should not hinder 
 us from giving the book the best attention possible. A 
 blessing is assured to those who read, hear, and under- 
 stand its message (1:3), and we know that even Old 
 Testament prophets did not understand their own 
 
 345 
 
346 THE APOSTLE JOHN 
 
 words, but were constantly endeavoring to discover the 
 meaning (1 Pet. 1 : 11 ; 2 Pet. 1 : 19). 
 
 As to the authorship, there does not seem to be. any 
 valid reason for departing from the tradition of the 
 Church in regard to the Apostle John. The substance 
 and claim of the book also point in' this direction. 
 
 The date is" now usually regarded as that of the time 
 of the Emperor Domitian, near* the close of the first 
 century. 
 
 The title is The Revelation of Jesus Christ, meaning 
 the revelation which was received by Christ from God 
 for us and given through angels by John. It is a "reve- 
 lation" of his glory in relation to the world, the unveil- 
 ing of the future in and through him. It is thus a 
 book which emphasizes him and calls attention to him 
 in all the glory of his Divine Person and universal 
 sway. 
 
 Its character is that of a book of visions. "I saw" 
 occurs over forty times. It is symbolical, a book which 
 "signifies" (1:1), a communication by means of 
 "signs." 
 
II 
 
 ANALYSIS 
 
 It is important to gain an idea of the actual contents 
 before proceeding to the interpretation of the book. It 
 will be helpful to compare analyses by several writers. 
 
 1. Many, perhaps most writers, think that 1 : 19 pro- 
 vides a key to the book in its three divisions, with 
 introduction (1 : 1-9) and conclusion (22: 5-21) : 
 
 (1) Things Seen (1:10-20). 
 
 (2) Things that Are (2-3). 
 
 (3) Things that Shall Be (4: 1 to 22: 5). 
 
 2. A clear and useful outline, and valuable as at any 
 rate provisional, is by Rev. W. Graham Scroggie : 
 
 (1) 1:1-8. Introduction. 
 
 (2) 1 : 9 to 3 : 22. Vision of Grace. 
 
 (3) 4:1 to 19: 10. Vision of Government. 
 
 (4) 19: irto 22: 5. Vision of Glor>'. 
 
 (5) 22:5-21. Conclusion. 
 
 3. Another by a well-known writer, Walter Scott, is 
 as follows : 
 
 (1) 1: 1-8. Introduction. 
 
 (2) 1 : 9-20. Things Seen. 
 
 (3) 2-3. Things that Are. 
 
 (4) 4: 1 to 11 : 18; 11 : 19 to 20: 3. The Period of 
 the Great Tribulation (the second section Ix^ing 
 coterminous with but an elaboration of the first). 
 
 (5) 20: 4-15. The Period of the Millennium. 
 
 (6) 21 : 1 to 22 : 5. The Post-millennial Period. 
 
 4. A writer of another school, Rev. E. H. Home, 
 divides it by concentrating attention on the repeated 
 phrase, "it is done," and the opening of Heaven, giving 
 three main parts : 
 
 (1) 4: 1 to 16: 17. The Present Age. 
 
 23 347 
 
348 THE APOSTLE JOHN 
 
 (2) 19 : 1 1 to 20 : 6. The Millennial Age. 
 
 (3) 21-22. The Eternal Age. 
 
 5. One comes from a thoughtful and able scholar on 
 these subjects, the late Dr. Bullinger ("The Day of the 
 Lord") : 
 
 (1) 1. Introduction. 
 
 (2) 2-3. God's People on Earth. 
 
 (3) 4:1 to 20: 15. Fourteen Visions in Seven Pairs. 
 Alternating between Heaven and Earth. 
 
 (4) 21 : 1 to 22: 5. God's People on the New Earth. 
 
 (5) 22:6-21. Conclusion. 
 
 6. A very able and helpful discussion of the contents 
 and plan, together with a full and clear analysis, is 
 given in Dr. Swete's Commentary. He holds that the 
 Apocalypse has two great divisions (1:9 to 11:14; 
 12:1 to 22:*5), and his outline of the book in its 
 "briefest form" is as follows : 
 
 Prologue mid Greeting (I: 1-8) 
 
 Part L Vision of Christ in the midst of the Churches 
 (1 : 9 to 3 : 22). Vision of Christ in Heaven (4:1 to 
 5 : 14). Preparations for the End (6: 1 to 11 : 19). 
 
 Part IL Vision of the Mother of Christ and her 
 enemies (12: 1 to 13: 18). Preparations for the End 
 (14: 1 to 20: 15). Vision of the Bride of Christ, ar- 
 rayed for her husband (21 : 1 to 22: 5). Epilogue and 
 l:>enediction (22 : 6-21 ) . 
 
 7. An American student of prophecy, the Rev. W. J. 
 Erdman, D. D., has given an analysis which is deserving 
 of notice because of its great clearness and fulness : 
 
 1. The Seven Churches 
 
 (1) 1:1-8. The Prologue. 
 
 (2) 1 : 9-20. The Son of Man. 
 
 (3) 2: 1 to 3:22. The Seven Churches. 
 
ANALYSIS 349 
 
 2. The Seven Seals 
 
 (1) 4: 1 to 5: 14. Introduction. The Throne, the 
 Lamb, and the Book. 
 
 (2) 6: 1-17. Progression. The Six Seals. 
 
 (3) 7: 1-17. Episode. The Sealed and the Saved. 
 
 (4) 8:1. Consummation. The Seventh Seal. 
 
 3. The Seven Trumpets 
 
 (1) 8:2-5. Introduction. The Angel and Incense. 
 
 (2) 8: 6 to 9: 21. Progression. The Six Trumpets. 
 
 (3) 10:1 to 11: 14. Episode. The Angel, the Little 
 Book, the Two Witnesses. 
 
 (4) 11:15-19. Consummation. The Seventh 
 Trumpet. 
 
 4. The Seven Personages 
 
 (1) 12: 1 to 13: la. Introduction. The Two Signs 
 in Heaven. 
 
 (2) 13:lb-18. Progression. The Great Tribula- 
 tion. 
 
 (3) 14: 1-13. Episode. The First Fruits and the 
 Three Angels. 
 
 (4) 14: 14-20. Consummation. The Harvest and 
 the Vintage. 
 
 5. The Seven Vials 
 
 (1) 15:1-8. Introduction. The Overcomers and 
 the Seven Angels. 
 
 (2) 16: 1-12. Progression. The Six Vials. 
 
 (3) 16: 13-16. Episode. The Gathering of the 
 Kings. 
 
 (4) 16: 17-21. Consummation. The Seventh Vial. 
 
 6. The Seven Dooms 
 
 (1) 17: 1-18. Introduction. The Babylon and the 
 Beast. 
 
 (2) 18: 1-24. Progression. The Doom of Babylon. 
 
350 THE APOSTLE JOHN 
 
 (3)19:1-10. Episode. The Four Hallels. 
 (4) 19: 11 to 20: 15. Consummation. The Six 
 Final Dooms. 
 
 7. The Seven New Things 
 
 (1) 21: 1-8. Introduction. 
 
 (2) 21 : 9 to 22 : 5. The New Jerusalem. 
 
 (3) 22:6-21. The Epilogue. 
 
 Dr. Erdman says this analysis is an attempt to group 
 the contents of the book according to what seem to be 
 the lines of its structure. Also that the so-called three 
 episodes are in each instance both retrospective and 
 prospective. 
 
 But while these outlines will help toward a mastery 
 of the actual contents, the analysis will depend very 
 largely on the interpretation which is given to the book. 
 
Ill 
 
 METHODS OF INTERPRETATION 
 
 The main lines of explanation must now be given : 
 
 1. Preterist. 
 
 This regards the entire book as fulfilled ia the past, 
 within the time of the Roman Empire and in the life 
 of the Apostle John, with special reference to A. D. 70. 
 This is the view taken in two books : "The Parousia," 
 by Dr. Russell, an English Congregational minister; 
 and "The Christ Has Come," b^^ E. Hampden Cook. 
 
 The question arises v^^hether this view is really pos- 
 sible. It was not known in the early Church. It must 
 be confessed that it is often (though not in the two 
 writers named above-) associated with rationalism and 
 antisupernaturalism. And it seems to indicate the 
 despair of any interpretation made according to the 
 analogy of the Old Testament with its detailed 
 prophecies, both fulfilled and unfulfilled. 
 
 2. Idealist. 
 
 This understands the book as one of great principles, 
 symbolically stated, with special reference to the perse- 
 cution of the Church. It is thus a record of conflict 
 and victory. A general view of the book on this inter- 
 pretation would be : 
 
 (1) Introduction (1). 
 
 (2) The Qiurch in History (2-3). 
 
 (3) Victory Anticipated (4-5). 
 
 (4) Great Judgments (6-16). 
 
 (5) Victory Accomplished (17-19). 
 
 (6) The Church Perfected (20: 1 to 22: 5). 
 
 (7) Conclusion (22:6-21). 
 
 This is the view associated with three books b}' Dr. 
 Milligan, the volume in Schafif's Commentary on Reve- 
 
 351 
 
352 THE APOSTLE JOHN 
 
 lation, the Baird Lectures on Revelation, and the 
 volume in the Expositor's Bible ; and w^ith Bishop Boyd 
 Carpenter in Cassell's Commentary. 
 
 The newest book taking this view is "Studies in the 
 Book of Revelation," by Dr. S. A. Hunter, of the 
 Western Theological Seminary, Pittsburgh. It is called 
 "A Bible School Manual" and includes introduction, 
 analysis, copious footnotes, extracts from many mod- 
 ern writers, and other materials. It gives an able 
 presentation of the symbolical view, together with' acute 
 criticisms of other methods of interpretation. It is the 
 best work available for the thorough study of this view 
 O'f the Apocalypse. 
 
 A recent writer who may perhaps be included in this 
 school, though he has distinctive features of his ov^m, 
 is Provost Erskine Hill, in Apocalyptic Problems. Up 
 to the present time the treatment of only the first half 
 of the Revelation has appeared, though its general line 
 may be easily understood. To Mr. Erskine Hill the 
 book is timeless and records the view of the angels 
 about the various spiritual movements of all time. He 
 does not identify this or that part with' any historical 
 period, past or present, nor does he allow a future 
 specific application. The message of the book is said 
 to be that "it reveals the power o-f self-sacrifice to solve 
 the mystery o^ pain, and the power of the Living Christ 
 to give his followers protection from all evil, and vic- 
 tory over all temptation" (p. 4). He thus faces the 
 important question of the symbolism and its difficulties : 
 "Imagine a learned scientist trying to explain the mys- 
 teries of wireless telegraphy to some untutored 
 aboriginal tribe. The teacher would be confronted with 
 the double difficulty o'f the crudity of his hearers* minds, 
 and the extremely limited nature of their vocabulary" 
 fp. 14). He is afraid of materializing Christ's sayings 
 about the Advent, and he interprets the eagles of 
 
METHODS OF INTERPRETATION 353 
 
 Matthew 24 as spiritual insight (p. 49f). The ''sealed 
 book" of chapter 5 is taken "to represent the problem 
 of the existence of suffering in the world and the 
 toleration of the sin which lies behind so much of it" 
 (p. 91). But perhaps the most striking argument is 
 his dealing with the "Coming of the Son of Man." In 
 regard to the assertion of Christ in Matthew 10 : 23 : 
 "Ye shall not have gone over the cities of Israel till 
 the Son of man be come," Mr. Hill thinks it refers to 
 our Lord's first coming: "His Coming as Son of Man 
 to the world of men was still an event of the future" 
 (p. 56). "It was in his Mystical Body and on the Day 
 of Pentecost that his first Coming as the Son of Man 
 to the world took place" (p. 59). It is interesting that 
 "coming" in the papyri is almost a technical term. 
 
 Now there is undoubted truth in this idealist view, 
 but it may be seriously questioned whether by itself it is 
 specific enough. Also, the relation of the book to the 
 Old Testament and the connection and analogy with 
 prophecies there would seem to demand something more 
 definite. As the book is prophetic, it should be regarded 
 and interpreted as such. 
 
 3. Historkist. 
 
 This is the interpretation which regards the book 
 from chapters 6-19 as a continuous revelation of the 
 centuries of the Christian Church, and it is thought 
 that the fulfilment has now extended to the sixth vial 
 (16). According to this view the Euphrates (16: 12) 
 symbolizes the Turkish power, the Reformation is re- 
 ferred to in chapter 10, and the papacy in chapters 
 17-18. Many great, honored, and scholarly names are 
 associated with this view, including those of E. B. 
 Elliott and Grattan Guinness. 
 
 The serious objections raised to this interpretation 
 include the following : 
 
 (1) Is it likely that a knowledge of history would 
 
354 THE APOSTLE JOHN 
 
 be required before an ordinary Christian could under- 
 stand this book ? 
 
 (2) Is it possible to interpret a passage like 6: 12-17 
 of anything, however terrible, that has already taken 
 place? The great day of the v/rath of the Lamb, it is 
 urged, cannot be predicated of any event in the course 
 of Christian history. 
 
 (3) If past vicars are carefully recorded in the book, 
 how is it that the war of 1914-1918. the greatest in 
 history, finds no place in it ? 
 
 (4) Notwithstanding the remarkable agreement on 
 many points, there are also great differences between 
 writers of this school, and these seem to many to show 
 the impossibility of identifying the references with his- 
 torical events. Thus in interpreting the second trumpet 
 (8:8, 9), the following various interpretations have 
 been given : 
 
 The fiery mountain means Satan; Genseric; a great 
 heresy ; Vespasian ; the Prelacy ; Rome. 
 
 The sea means the nations; the Church with its 
 baptismal waters ; the Sea of Galilee ; pure doctrine. 
 
 The destruction of the fishes means the slaughter of 
 Christians; the Jews; the Vandals; monks. 
 
 To the same efifect are some recent words of the Rev. 
 W. Graham Scroggie, who has pointed out how "the 
 most distinguished exponents of this school hopelessly 
 differ among themselves." He gave these instances : 
 
 Elliott interprets the sixth seal of Constantine, but 
 Faber sees in it the French Revolution. 
 
 Bengel sees in the star fallen from heaven (10) a 
 good angel, but Elliott regards it as Mohammed. 
 
 Mede takes the locusts of chapter 9, which torment 
 men for five months, to mean one hundred and fifty 
 years of the dominion of the Saracens ; but 
 
 Vitringa says they mean the Goths and the Jesuits. 
 
 Mr. Scroggie reasonably adds: "So long as there 
 
METHODS OF INTERPRETATION 355 
 
 is such variance as that among those whose general 
 view is the same, dogmatism should be avoided." 
 
 The newest book based on' this line of interpretation 
 is "The Revelation of Jesus Christ," by H. C. Williams, 
 in which the writer regards the Apocalypse as giving 
 a threefold view of the future, each part ending with 
 our Lord's coming. After the preliminary division in 
 chapter 1, the book is divided thus: 
 
 (1) 2-3, regarded as descriptive of the whole period 
 of the Church's history, culminating with the promise 
 of Christ's coming (3: 11, 20). 
 
 (2) 4-11, again culminating in the full realization of 
 victory through the coming of Christ (11: 15-17). 
 
 (3) 12-19, with a third reference to the coming of 
 Christ (19:11-16). 
 
 The last two chapters are descriptive of the heavenly 
 life of eternit}'', following the advent of Christ. 
 
 The general treatment is that of the Historicist 
 School, though the writer has interpretations of his 
 own which differ from those generally adopted by this 
 prophetic school. He, too, makes much of the papacy 
 as representing the antichrist, but he is possibly too 
 apt to see the allusions to his own denomination in 
 certain parts of the book, thereby confusing between 
 primary interpretation and spiritual application. 
 
 4. Futurist. 
 
 This, in general, means that, while chapters 2-3 refer 
 to the ]>resent age, everything after 4: 1 is still future, 
 and will probably take only about seven years to fulfil, 
 a time corresponding to the seventieth week of Daniel. 
 On this view the Church will have gone from the earth, 
 I Thessalonians 4 l3eing fulfilled between chapters 3 
 and 4. The material from chapter 4 to chapter 19 is 
 regarded as giving a series of pictures rather than a 
 chronological sequence. One writer, Walter Scott, 
 thinks that 4:1 to 11:18 is parallel with 11:19 to 
 
356 THE APOSTLE JOHN 
 
 20: 3, the second emphasizing details of the first. Great 
 names are also associated with this interpretation, in- 
 cluding* those of Seiss, B. W. Newton, J. N. Darby, 
 Sir Robert Anderson, and many more. 
 
 The view is objected to by adherents of the other 
 schools, especially the Historical, on several grounds, 
 e. g.: 
 
 (1) Is it likely that the whole course of Christian 
 hi storr would be disregarded? 
 
 (2) How. can the word "shortly" be interpreted on 
 this view? 
 
 In view of all these differences of position, the 
 student must face the question for himself, and, mean- 
 while, some of the matters calling for consideration 
 may be mentioned. 
 
IV 
 
 SOME PROBLEIMS 
 
 As a help to the interpretation, the following ques- 
 tions call for careful consideration : 
 
 1. Does 1: 10 refer to the ''Lord's Day" (Sunday, 
 the first day of the week) or to "the day of" the Lord" 
 (the future) ? Many, perhaps most, favor the former, 
 but, on the other hand, it is urged : 
 
 (1) 1 : 9ff refers to John being "in the spirit," and 
 this, with other references, seems to indicate a vision 
 of the future (4:2; 17:3; 21:10; cf. Ezek. 11:1; 
 37:1; 40:2). 
 
 (2) The title, "Lord's. Day," for Sunday is not found 
 so early as this date. 
 
 (3) The origin of the term, Lord's Day, is pagan, 
 not Christian. In pagan Rome the first day of the 
 week was called Dommica (the Lord's), to which was 
 to be added Sol, the sun ; or in Hebrew, Baal, Lord. 
 
 The important point which turns on this interpreta- 
 tion is that in the latter view the whole book, including 
 chapters 1-3, would be future, and it is urged that this 
 is borne out by the references to the book as prophetic 
 (1:3; 22:19; cf. 11:6; 19: 10; 22:7, 10, 18). 
 
 2. Does 1 : 19 really indicate a division of the book? 
 Many writers of different schools urge this and say 
 that it is unthinkable that there should not be something 
 of and for the past and present in the book, even though 
 it l)e only chapters 1-3. 
 
 But Alford and others render the words thus : "What 
 thou sawest and what they are" (». c, signify). This 
 is urged in the light of 1 : 20, where "are" certainly 
 means signify. 
 
 One proof alleged in favor of this interpretation 
 and at the same time in support of the view that the 
 
 357 
 
358 THE APOSTLE JOHN 
 
 messages to the sevea churches refer to the same period 
 as that covered by the remainder of the book is that 
 the visions from chapter 4 onward, throw light on the 
 spiritual history of the period from without, as the 
 messages themselves throw light on the spiritual history 
 of the churches from within. It is urged that there is 
 a connection between the sevenfold series of visions 
 and the seven churches, and the following conspectus 
 is giverk: 
 
 The Ephesus Church (2: 1-7). In the midst seven 
 stars ia right hand; threat to remove lampstand out 
 of its place. 
 
 The Ephesus Period (4:1 to 7:3). In the midst 
 seven-sealed book in right hand ; seven lamps, eyes, 
 spirits; mountains and islands ''moved" (same word 
 as above) out of their places. 
 
 The Smyrna Churck (2:8-11). Tribulation; faith- 
 ful unto death ; second death ; hurt. 
 
 The Smyrna Period (7:9 to 11:14). The great 
 tribulation ; two witnesses slain ; death ; slay ; hurt. 
 
 The Pergamos Church (2: 12-17). Hold fast my 
 name ; Satan's throne ; the hidden manna ; the doctrine 
 of Balaam. 
 
 The Pergamos Period (11 :'15-19). Fear thy name; 
 the kingdoms of this world become Christ's. 
 
 The Thyatira Church (2:18-29). The woman 
 Jezebel; the morning star; the rod of iron; depths O'f 
 Satan ; keep works ; faith and patience ; false 
 prophetess ; her children killed. 
 
 The. Thyatira Period (12-13). Woman clothed with 
 sun; the twelve stars; the rod of iron; Satan; keep 
 commandment ; patience and faith ; false prophet ; God's 
 children killed. 
 
 The Sardis Church (3: 1-6). A few with undefiled 
 garments ; "they shall walk with me in white" ; name 
 confessed before the Father. 
 
SOME PROBLEMS 3S9 
 
 The Sardis Period (14). 144,000 not defiled; they 
 follow the Lamb; without fault* before the throne of 
 God. 
 
 The Pliiladelphia Church (3:7-13). Worship- be fore 
 thee; a pillar in the temple; the name of the city of 
 God — new Jerusalem ; the trying of them that dwell on 
 the earth ; the hour ; I will keep thee out of the hour. 
 
 The Philadelphia Period (15-18). Worship before 
 thee ; the temple ; the great city Babylon ; they that dwell 
 on the earth ; one hour ; come out, my. people. 
 
 The Laodicea Church (3:' 14-22). White raiment; 
 supper; faithful and true; amen; spue out of mouth; 
 sit in my throne ; stand at door. 
 
 The Laodicea Period. (19-20). Fine linen; marriage 
 supper; faithful and true ; the word of God ; out of his 
 mouth a sword ; set on throne ; the Judge. 
 
 There is certainly a close comparison at many points, 
 but whether it is close enough to prove inter-relation 
 will be a matter of opinion. Yet the view seems sug- 
 gestive enough to provoke further study. 
 
 3. What is the interpretation of the messages to the 
 seven churches (2-3) ? They must have had a primary 
 meaning for the churches addressed. See Ramsay's 
 *'Seven Churches of Asia." 
 
 Some consider that the seven sections represent seven 
 periods of church history to the present day. But 
 there is great difference of opinion as to the divisions 
 of the periods, and a good deal of arbitrariness is seen 
 in the attempt to make them harmonize with the 
 progress of the history. If they are to- be regarded as 
 explanatory of Church history, it is more natural to 
 think of them as emphasizing principles which are 
 necessary all through the age. Thus, the loss of the first 
 love and the consequent need of repentance in the first 
 church are certainly true of much Christianity today. 
 
 Others say that the spirit of the message is so unlike 
 
360 THE APOSTLE JOHN 
 
 that of the Church teaching of the Epistles to the 
 Ephesians and Colossians that it is impossible to think 
 of these messages as applicable to a New Testament 
 church. On this view, the whole book being future, 
 the churches refer to some communities of believers, 
 Jewish probably, which will be on the earth after the 
 Church, the body of Christ, has been taken away. 
 
 4. Are the seals, trumpets, and vials continuous 
 (twenty-one), or parallel (three sevens)? One thing 
 of interest, and perhaps of importance, is that the six 
 seals correspond very closely to the Olivet discourses 
 of Matthew 24:4-11: 
 
 Falsa Christs, Matthew 24: 5. First seal, Revelation 
 6:1,2. 
 
 War, Matthew 24 : 6, 7. Second seal, Revelation 
 6:3,4. 
 
 Famine', Matthew 24:7. Third seal. Revelation 
 6:5,6. 
 
 Pestilence, Matthew 24 : 7. Fourth seal, Revelation 
 6:7,8. 
 
 Afflictions, Matthew 24:9. Fifth seal, Revelation 
 6:9-11. 
 
 Earthquakes, Matthew 24 : 7. Sixth seal, Revelation 
 6:12. 
 
 Milligan elaborates this parallel with great force and 
 suggests that the Apocal>'pse is" Jolm's versioa of the 
 Olivet discourses. If this is true, the seals, trumpets, 
 and vials are coterminous and represent different as- 
 pects of the same judgment. This is the general view 
 favored by Mr. James H. McConkey in his "The Book 
 of Revelation," who also regards the seals as covering 
 the entire period, the trumpet and the vials l>eing 
 coterminous and parallel. 
 
 Dr. Gray refers to the Biblical law of recurrence, 
 by which an outline is first given and then details fol- 
 low. He illustrates this from Isaiah 1, which he thinks 
 
SOME PROBLEMS 361 
 
 covers the whole of Isaiah's work, and then the same 
 is given in detail as in chapters 2-4. And so, on this 
 view, the seals (4-7), trumpets (8-14), and vials 
 (15-18) are a parallel, the sixth seal being coterminous 
 with the seventh trumpet (11 : 17, 18). Then the sev- 
 enth seal goes back and starts a new series of judg- 
 ments in the seven trumpets and the seven vials, chapter 
 20 l>eing concerned with the final judgment. Hence 
 the rest of the Apocalypse comes under the seventh 
 seal (8:7; 18:24). Mr. Graham Scroggie prefers to 
 interpret these sections, not by a recurrence or doubling 
 back, but by the principle of inclusion, the seven 
 trumpets' being included in the seventh seal, and the 
 seven vials in the seventh trumpet. 
 
V 
 
 SOME GENERAL SUGGESTIONS 
 
 The following points will also perhaps help in the 
 study of this book. 
 
 1. The Apocalypse cannot be properly understood 
 without a knowledge of Old Testament prophecy, espe- 
 cially Daniel 2. The vision of Christ in Revelation 1 
 is strikingly like that of Daniel 10, as the following 
 comparison will show: 
 
 Daniel 10:5, 6, 8-14 
 Behold, one — a man. 
 Clothed in linen. 
 
 fine 
 
 the 
 
 Loins girded with 
 gold of Uphaz. 
 
 His body was like 
 beryl. 
 
 His face as the appear- 
 ance of lightning. 
 
 His eyes as lamps of fire. 
 
 His feet like polished 
 brass. 
 
 His voice like voice of a 
 multitude. 
 
 There remained no 
 strength in me: for my 
 comeliness was turned 
 in me into corruption, 
 * * * then was I in 
 a deep sleep on my face, 
 and my face touched 
 the ground. 
 
 Revelation 1 : 13-17 
 A Son of man. 
 Qothed with a garment 
 
 to the foot. 
 Girt about the paps with 
 
 a golden girdle. 
 His head and hair like 
 
 wool and snow. 
 
 His eyes as a flame of fire. 
 His feet like fine brass. 
 
 His voice as the sound of 
 
 many waters. 
 And when I saw him I 
 
 fell at his feet as one 
 
 dead. 
 
 362 
 
SOME GENERAL SUGGESTIONS 363 
 
 And behold a hand 
 touched me, which set 
 me upon my knees and 
 the palms of my hands. 
 
 Fear not, Daniel. 
 
 I am come to make thee 
 understand what shall 
 befall thy people in the 
 latter days. 
 
 Shut up the words and 
 seal the book to the 
 time of the end (12:4). 
 
 He laid his right hand 
 upon me. 
 
 Fear not. 
 
 Write the things which 
 thou hast seen * * * 
 the seven stars are 
 
 Blessed is he that readeth, 
 and they that hear 
 * * * and keep those 
 things that are written, 
 for the time is at hand 
 (1:3). 
 
 It is impossible to question the close parallels here, 
 and if so, it is more than probable that the time, place, 
 and people of both books are the same. "Thy people" 
 would be Israel; "the latter days" bring us to the 
 period of the Revelation, "the day of the Lord." The 
 difference between the two accounts is that Daniel was 
 told to shut up the words and seal the book to the time 
 of the end, whereas John is told : "Blessed is he that 
 readeth, and they that hear the words of the prophecy, 
 and keep those things that are written therein, for the 
 time is at hand." 
 
 2. It is urged by some that all the symbols are Jew- 
 ish, and not one, even the white stone, is Gentile, and 
 that it is an essentially Jewish book. If this is so, the 
 interpretation is certainly made easier by the limitation 
 to Jewish life. 
 
 3. The recurrence of the sevens is particularly note- 
 worthy, as illustrated in Erdman's outline given above. 
 
 4. Careful distinction must be made between the 
 symbolical and the literal elements. While the book is 
 
 24 
 
364 THE APOSTLE JOHN 
 
 full of Oriental symbolism and imagery, yet the literal 
 interpretation should be given primary place whenever 
 possible. And even the symbols, like figures of speech, 
 express realities. 
 
 5. Much depends upon whether the book refers to 
 the Church or to the Kingdom. But even if it is im- 
 possible to determine this, it is important to remember 
 that Church and Kingdom are not identical. The 
 Lord's Prayer alone shows this, for it would be mani- 
 festly impossible to substitute Church and say: Thy 
 Church come. The usage in the Gospels (Kingdom), 
 in Acts (Kingdom and Church), in the Epistles 
 f Church), and in Revelation (Kingdom) points in the 
 same direction. While the spiritual principles of the 
 Kingdom obtain now, the Kingdom in full reality is 
 not yet revealed, nor will be till the Lord comes. A 
 kingdom is impossible without a king. The Church 
 is an instrument for bringing in the Kingdom, but the 
 "Kingdom of God" is far wider than the Church and 
 means God's rule over the whole universe. 
 
 6. The idea of a double fulfilment of prophecy is 
 worthy of attention. We see something of this in a 
 comparison of Acts 2 with Joel 2, where it is evident 
 that the Day of Pentecost was not a complete fulfil- 
 ment of Joel's words. There must still be some further 
 realization to give the prophecy its full import. Then, 
 too, the realization of Malachi 4:5, 6, in John the 
 Baptist does not exhaust the meaning, for the words 
 clearly indicate some further and future fulfilment. 
 
 Dr. Scofield, on Matthew 24:4-11, suggests that 
 these words are at once characteristic of the whole of 
 the age and also of the last week of Daniel's vision, 
 which, on this view, is regarded as still future. 
 
 Some writers endeavor to blend the Historical and 
 Futurist views by means of a primary and secondary 
 fulfilment, one in the present, and the other in the 
 
SOME GENERAL SUGGESTIONS 365 
 
 future, but this is difficult and i:)€rhaps impossible. At 
 any rate, leading scholars- of both schools maintain that 
 the two positions are incompatible. 
 
 7. But whatever may be the true interpretation of 
 the book as a whole, there are two points on which it 
 is possible for all to agree and in this agreement to 
 obtain much spiritual profit from the study. 
 
 The first of these is suggested by the title, The 
 Revelation of Jesus Christ. It is a book which unveils, 
 not conceals, the Lord. It is full of him, and the 
 thoughtful student will not fail to see that he is the 
 subject and substance of every part. The following 
 outline, adapted from one by the Rev. W. Graham 
 Scroggie, will show how full the book is of Christ : 
 I. The Manifestations of Christ. 
 
 1. Personal. 
 
 (1) His Deity. 
 
 (2) His humanity. 
 
 (3) The God-man. 
 
 2. Official. 
 
 3. Dispensational. 
 
 II. The Messages of Christ. 
 
 1. The passages. 
 
 2. The teaching. 
 
 3. The standpoint. 
 III. The Relations of Christ. 
 
 1. His relation to Heaven. 
 
 (1) To the Father. 
 
 (2) To the Spirit. 
 
 (3) To un fallen angels. 
 
 2. His relation to earth. 
 
 (1) To the wicked. 
 
 (2) To the righteous. 
 
 3. His relation to hell. 
 
 (1) To the devil. 
 
 (2) To demons. 
 
366 
 
 THE APOSTLE JOHN 
 
 IV. The Work of Christ. 
 
 1. In the church- (chastening). 
 
 2. In Israel (restoring). 
 
 3. In the world (judging). 
 V. The Victories of Christ. 
 
 1. The fruit of His cross. 
 
 2. The establishment of His- Kingdom. 
 
 3. The overthrow of His enemies. 
 
 The second of these points is the remarkable and 
 close connection (by contrast) between the first three 
 or four chapters of Genesis, and the last three or four 
 chapters of the Apocalypse. This comparison has 
 often been shown, and the following, taken from' "The 
 Apocalypse of Jesus Christ," by W. W. Mead, is 
 eminently worthy of study and meditation. Cf. Com- 
 panion Bible, Appendix 3. 
 
 Genesis 1-4 speaks of: 
 
 
 Revelation 19-22 
 
 
 
 
 speaks of : 
 
 1. 
 
 The First Creation. 
 
 1. 
 
 The New Creation. 
 
 2. 
 
 The First Sabbath. 
 
 2. 
 
 The holy Rest in the 
 New Creation. 
 
 3. 
 
 The First Adam— the 
 
 3. 
 
 The Second' Adam — 
 
 
 Head of the Old 
 
 
 the Head of the New 
 
 
 Humanity. 
 
 
 Humanity. 
 
 4. 
 
 Eve — the wife of the 
 
 4. 
 
 The Second Eve — the 
 
 
 First Adam, sinning. 
 
 
 Bride of Christ, holy, 
 
 
 condemned, sorrow- 
 
 
 exalted, glorious, "in 
 
 
 ing. 
 
 
 exceeding joy." 
 
 5. 
 
 The Garden of Eden. 
 
 5. 
 
 The Paradise* of God. 
 
 6. 
 
 The Fall of Man. 
 
 6. 
 
 Man's full Redemp- 
 tion and Restoration. 
 
 7. 
 
 Sin. 
 
 7. 
 
 Perfect Holiness. 
 
 8. 
 
 Communion broken. 
 
 8. 
 
 Communion restored, 
 perfect, eternal. 
 
 9. 
 
 Death. 
 
 9. 
 
 Eternal Life. 
 
SOME GENERAL SUGGESTIONS 367 
 
 10. Its complete fulfil- 
 ment, 
 
 11. Restoration to tlie 
 greater bliss of Para- 
 dise. 
 
 12. Access to and "author- 
 ity over the Tree of 
 Life." 
 
 13. Earth's full deliver- 
 ance from the Curse. 
 
 14. Satan bruised, and in 
 the Lake of Fire. 
 
 15. The Serpent's Seed — 
 the Antichrist, the 
 False Prophet, and 
 the False Bride, over- 
 come, dispossessed of 
 the Kingdom and cast 
 into the Lake of Fire. 
 
 16. The Seed of the 
 Woman— Christ and 
 His Bride, risen, vic- 
 torious, triumphant, 
 in the: City of God, 
 possessing" "the King- 
 dom and the power 
 and the glory" "unto 
 the ages of the ages." 
 
 And so in spite of the diFficulties, it remains true 
 that a blessing is promised to the reader and student 
 of this book (1:3), and those who have given most 
 attention to it know by experience that the promise is 
 abundantly fulfilled. 
 
 Note : After having noted the various points that 
 seem to call for attention, I may perhaps be allowed 
 
 10. The Promise. 
 
 11. Loss of Eden. 
 
 12'. Exclusion from the 
 Tree of Life. 
 
 13. Earth Cursed. 
 
 14. Satan in the Garden, 
 tempting and bruising. 
 
 15. The Seed of th- Ser- 
 pent (Cain and his 
 line), dominant, per- 
 secuting, b u i 1 d i ag 
 cities, gaining the 
 v/orld. 
 
 16. The Seed of the 
 Woman (Abel and 
 S e t h) , persecuted, 
 killed, and of no 
 reputation. 
 
368 THE APOSTLE JOHN 
 
 to add that of all the books referred to, I would' 
 strongly recommend' two as, in. my judgment, the most 
 illuminating and satisfying: (1) "The Book of Reve- 
 lation,'^ by Scroggie (The Book Stall, 113 Fulton St., 
 New York City, $1.60), and (2) "The Book of Revela- 
 tion," by McConkey (Silver Publishing Companyj 
 Bessemer Building, Pittsburgh, Pa.). They should be 
 read in this order. 
 
BIBLIOGRAPHY 
 
 The Life 
 
 While books on the (iospel usually take the Apostle's 
 life into consideration, the only hook which I have 
 been able to find dealing specifically with this subject 
 is "John Whom Jesus Loved," by Culross. 
 
 The Gospel 
 
 Commentanes (including Greek). 
 The Gospel According to St. John. Bishop Westcott. 
 
 2 vols. 
 Meyer's Commentary on the New Testament : St. John. 
 
 2 vols. 
 Commentary on St. John's Gospel. Godet. 3 vols. 
 Commentary on St. John's Gospel. Tholuck. 
 
 Comment arks (English). 
 St. John's Gospel, with Introduction and Notes. George 
 
 Reith. 2 vols. 
 The Gospel of John. Erdman. 
 The Analyzed New Testament : The Gospel According 
 
 to John. G. Campbell Morgan. 
 The Gospel of John. Marcus Dods (The Expositor's 
 
 Bible). 
 The Gospel of John. Whitelaw. 
 St. John. McClymont (The New Century Bible). 
 Expository Thoughts on St. John. Bishop Ryle. 2 
 
 vols. 
 The Pulpit Commentary. 2 vols. 
 Exposition of the Gospel of St. John. Govett. 2 vols. 
 
 Expository Studies. 
 The Divinity of Christ in the Gospel of John. A. T. 
 Robertson. 
 
 369 
 
370 THE APOSTLE JOHN 
 
 Studies in the Gospel by John. White. 
 
 Bible Readings' in the Gospel of John. Henry Thorne. 
 
 Exposition of the Gospel of John. W. Kelly. 
 
 The Central Teaching of Jesus Christ. Bernard. 
 
 Addresses on St. John. Various authors. 
 
 Expositions of Holy Scripture: St. John. Alexander 
 
 Maclaren. 3 vols. 
 Our Lord's Signs in St. John's Gospel. Hutchinson. 
 Christ in the Bible: John. A. B. Simpson. 
 The People's Bible : John. Joseph Parker. 
 The Holiest of All. Maclaren. 
 The Inner Witness of the Fourth Gospel. Keister. 
 The Seven Signs. Brockington. 
 The Life Indeed. Holdsworth. 
 Quiet Talks on John's Gospel. S. D. Gordon. 
 The Christ From Without and Within. Clark. 
 The Eight Signs of .St. John's Gospel. Madeley. 
 
 Doctrinal Studies. 
 The Origin of the Prologue to St. John's Gospel. 
 
 Rendel Harris. 
 St. John's Gospel. Oosterzee. 
 The Johannine Theology. Stevens (Gospel and 
 
 Epistles). 
 
 TJie Epistles 
 Commentaries. 
 Commentary on St. John's Epistles. Ebrard. 
 The Pulpit Commentary : Peter, John, Jude. 
 The Epistles of John. Westcott. 
 The International Critical Commentary : The Johannine 
 
 Epistles. Brooke. 
 The First Epistle of John. Haupt. 
 
 Expository Studies. 
 First Epistle of John. Levi Palmer. 
 The First Epistle of John. Candlish. 2 vols. 
 
BIBLIOGRAPHY 371 
 
 Exposition of the First Epistle of St. John. Stock. 
 
 Nine Lectures on the First Epistle of John. J. N. D. 
 
 Love's Keen Flame. Mclntyre. 
 
 Eternal Life: Expositions on John's Epistles. Gibbon. 
 
 First Epistle of St. Jo'hn. Watson. 
 
 The First Epistle of John. Cameron. 
 
 The Tests of Life. Law. 
 
 Fellowship in the Life Eternal. Findlay. 
 
 An Exposition on the First Epistle of St. John. 
 
 Morgan. 
 Exposition on the Epistles of John. Kelly. 
 The Life of Diviiie Fellowship. Lithgow. 
 
 The Revelation 
 
 An effort has been inade to distinguish these works, 
 but the characterizations are of necessity only partial, 
 because the books often possess other features than 
 those indicated. 
 
 Apocalyptic Problems. Erskine Hill (Symbolical). 
 
 Daniel and the Revelation. Tanner (Historicist). 
 
 The Apocalypse of St. John. H. B. Swete (Gram- 
 matical). 
 
 The Apocalypse Expounded. Govett (Futurist and 
 Expository). 
 
 The Book of Revelation. Clarence Larkin (Futurist). 
 
 Exposition of the Revelation. Walter Scott (Futurist). 
 
 Thoughts on the Apocalypse. Newton (Futurist). 
 
 The Revelation. Gaebelein (Futurist). 
 
 Studies in the Book of Revelation. S. A. Hunter 
 (Symbolical). 
 
 The Revelation of St. Jolin. Milligan (Practical). 
 
 The First Century Message. Morgan (Practical). 
 
 The Apocalypse, or the Day of the Lord. Bullinger 
 (Futurist). 
 
 Revelation. Kelly (Futurist). 
 
Z72 THE APOSTLE JOHN 
 
 Notes on the Revelation. Snell (Futurist). 
 
 Light on the Last Days. Blanchard (Practical). 
 
 Studies in the Revelation of Jesus Christ. White (Ex- 
 pository) . 
 
 Simple Studies in the Revelation. Pettingill (Futurist). 
 
 The Book of Revelation. McConkey (Futurist). 
 
 The Seven Churches in Asia. Mackennal (Practical). 
 
 The Apocalypse of Jesus Christ. Mead (Futurist, 
 Practical). 
 
 Christ in the Bible: Revelation. A. B. Simpson (Prac- 
 tical). 
 
 Lectures on the Revelation of St. John. Vaughan (3 
 vols) (Practical). 
 
 The Book of the Revelation. Lecture Notes. Scroggie 
 (Outline of Study). 
 
 The Revelation of St. John the Divine. Gowen (Prac- 
 tical). 
 
 The Last Prophecy. Elliott (Historicist). 
 
 The Patmos Letters. J. L. Campbell (Practical). 
 
 Lectures on the Apocalypse. Seiss (3 vo-ls) (Futurist, 
 Practical). 
 
 Studies in the Apocalypse. Charles (Critical). 
 
 The Revelation of John. Case (Critical, Modernist). 
 
 Studies in the Book of Revelation. Moorehead (Futur- 
 ist). 
 
 Lectures on the Revelation. Ironsides (Futurist, 
 Practical). 
 
 The Apocalypse of John. Beckwith* (Symbolical). 
 
 The Book of Revelation. Milligan (Symbolical, Prac- 
 tical). 
 
 The Apocalypse of St. John, I to HL Hort (Gram- 
 matical). 
 
 Revelation, in Ellicott's Commentary. Boyd Carpenter 
 (Symbolical). 
 
 The Book of the Revelation. C. Anderson Scott 
 (Practical). 
 
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