THE JOHANNINE THEOLOGY
By the Same AutJior.
THE PAULINE THEOLOGY. A Study of the
Origin and Con-elation of the Doctrinal Teach-
ings of the Apostle Paul. Cr. 8vo S2.00o
THE ^^.^i^ui./lL S^
JOHANNINE THEOLOGY
A STUDY OF THE
DOCTRINAL CONTENTS
OF
THE GOSPEL AND EPISTLES OF
THE APOSTLE JOHN
BY
GEORGE B. STEVENS, Ph.D., D.D.
PUOFESSOK OF NEW TESTAMENT CRITICISM AND INTERPRETATION
IN YALE UNIVERSITY
NEW YORK
CHARLES SCRIBNER'S SONS
1899
Copyright, 1894,
Bt Chables Scbibner's Sons.
JSntbtrsttg Press:
JoHM Wilson and Son, Cambridge, U.S.A.
TO
TIMOTHY DWIGHT, D.D., LL.D.
PRESIDENT OF YALE UNIVEKSITS"
MY INSTKUCTOK AND MY PKEDECESSOR IN THE CHAIK OF NEW
TESTAMENT INTERPRETATION
I DEDICATE THIS VOLUME
AS A TOKEN OF GRATITUDE AND AFFECTION
PEEFACE
The aim of this volume is to present, in system-
atic form, the theological contents of the Gospel and
Epistles of John. No account is here taken of the
Apocalypse, since, whatever view be held respecting
its authorship, it represents a type of teaching so
peculiar in its form and matter that it should be
treated separately. Accordingly, most writers on
Biblical theology discuss its contents as a distinct
subject, whether they ascribe it to the author of the
Gospel and Epistles or not.
The purpose of my work also determines its scope.
My plan did not require me to discuss the vexed
literary questions connected with the writings which
form the subject of my study. I ascribe these
writings to the apostle John, but my task would not
have been essentially different upon any other sup-
position respecting their authorship. The Gospel
and Epistles which are commonly attributed to
John present a certain distinctive type of Christian
teaching, and this it has been my effort to interpret.
I should have undertaken briefly to trace the history
and describe the present state of criticism respecting
the Fourth Gospel, had not this work been ade-
quately done by others. I would refer the reader, in
Vlll PREFACE
this connection, to two articles by Professors Schiirer
and Sanday, respectively, in the Contemporary Revieiv
for September and October, 1891. Schiirer's article
presents the negative, Sanday's the positive view
respecting the apostolic authorship of the Gospel.
The history of this controversy is reviewed at length,
on the conservative side, by Archdeacon Watkins,
in his Bampton Lectures for 1890, entitled Moderri
Criticism considered in its Relation to the Fourth
Gospel, I would especially commend to the student
the arguments for the apostolic authorship of the
Fourth Gospel by Dr. Ezra Abbot, ^ Bishop Lightfoot,^
1 The AutliorsMp of the Fourth Gospel : External Evidences, pub-
lished in Dr. Abbot's posthumous Critical Essays, Boston, 1888 ;
also in a volume entitled The Fourth Gospel (Charles Scribner's
Sons, New York, 1892), which contains one of the articles of
Bishop Lightfoot referred to in the next note, and another by
Dr. A. P. Peabody. These last two articles are on the internal
evidence. Dr. Abbot's Essay is also published separately
(Boston, 1880). It was originally printed in The Unitarian
Review for February, March, and June, 1880. Statements of the
argument, on the negative side, may be found in Keim's Jesus
of Nazara, S. Davidson's Introduction, Iloltzmann's Einleitung
and Hand-Commentar, E. A. Abbott's article Gospels in the
Encyclopcedia Britannica, and Cone's Gospel Criticism and His-
torical Christianity.
2 Two dissertations, one on the internal and the other on
the external evidence, will be found in the late Bishop Light-
foot's Biblical Essays (London and New York, 1893). The
former of these was originally published in The Expositor for
January, February, and March, 1890, and was reprinted in the
volume, The Fourth Gospel, referred to in the preceding note.
The essay on the external evidence was printed from lecture-
PREFACE ix
and President Dwight.^ Mr. R. B. Button's essay
on The Historical Problems of the Fourth Gospel (in
his Theological Essays) is an able review and refuta-
tion of Baur's objections to its genuineness.
The problem of authorship is not the only literary
problem which the Fourth Gospel presents. For
those who hold John to be its author there remains
the interesting and important question as to its his
torical accuracy. Its account of the words and deeds
of Jesus differs to such an extent in language and
subject-matter from the account contained in the
Synoptic Gospels, that candid scholarship cannot
avoid the inquiry as to their relation and relative
correctness. Are we to suppose that Jesus uttered
verbatim the long discourses which John reports, and
which are so different in style and matter from the
Synoptic discourses ? It can hardly be doubted that
at least the form of these reports is moi'e or less
affected by the apostle's own thought and reflection.
But this admission implies a subjective element
in the Fourth Gospel. To define its limits with
absolute precision is a task for which we have no
adequate data. We can establish the substantial
notes and is found only in Biblical Essays. In this same vol-
ume are found important additions to the essay on the internal
evidence as originally published. The two essays, with the
additions, make nearly two hundred pages of the volume, and
are of the highest value.
* Introductory Sugcjestions with reference to the Intej'nal Evi-
dence, appended to vol. i. of the American edition of Godet's
Commentary on the Gospel of John, New York, 1886.
X PREFACE
agreement in underlying ideas between John's ver-
sion of the teaching of Jesus and that of the Synop-
tists. It would seem evident, however, that the
apostle has given us this teaching in his own words,
and in the shape and color which it had assumed
through long reflection upon its contents and mean-
ing. But whatever conclusion may be reached
respecting these problems, it holds true that
the Fourth Gospel represents in all its parts the
Johannine theology. The question concerning the
subjective element in John is a question for literary
criticism rather than for Biblical theology. Since
we have to deal exclusively with the contents of
the book as a product of its author's mind, the
validity of our results will not be dependent upon
any views which may be entertained respecting the
accuracy of his narratives.
In the preparation of this volume I have pursued
substantially the same method as was employed in
my treatise on the Pauline Theology. ^ I have
sought to exhibit the salient features of the type of
teaching with which I have dealt, and to show how
the leading ideas stand related to one another and
to the writer's method of thought. Since this
method is intuitional rather than logical, it is more
difficult than in the case of Paul to determine pre-
cisely the correlation of his ideas. It has seemed to
1 The Pauline Theology, a Study of the Origin and Cor-
relation of the Doctrinal Teachings of the Apostle Paul. Charles
Scribner's Sons, New York, 1892.
PREFACE xi
me, however, that this task could be, in a good
degree, accomplished by giving close attention to
the peculiarities of John's thinking, and by taking as
our guides a few fundamental and comprehensive
ideas in which his whole theology seems to centre.
In the first chapter on the peculiarities of John's
theology I have sought to indicate how the scattered
elements of doctrine in John may be traced up into
the unity of certain great comprehensive conceptions.
I have hoped by applying this method, to make clear
the genetic connection of the writer's thoughts, and
the real unity and simplicity of his teaching.
The Bibliography which is appended to the volume
will guide the student to the most important recent
literature of the subject. I have thought that it
would prove useful, in addition, to prefix to each
chapter a special account of the literature which
might well be consulted in the further study of the
various topics treated. I have made these references
somewhat detailed by giving specific titles, number
of pages, etc., in order that the student may form
some judgment in advance respecting the nature and
scope of the discussions. These various references
to literature may also serve to indicate my own
indebtedness to other writers on the theology of
John. I have derived more or less assistance from
almost all the authors to whose writings I have
referred. My work has been chiefly done, however,
on the basis of the text itself. I have been more
aided by a few standnrd commentaries — especially
xn PREFACE
those of Meyer, Westcott, Haupt, Weiss, and Plum-
mer — than by any other books outside the Johannine
writings themselves.
No treatise which purports to ■ furnish a critical
and systematic presentation of the theology of John
has hitherto been composed in English. The works
of Sears, Lias, and Peyton, which are cited in the
Bibliography under the head of Treatises on the
Johannine Theology, are either too limited in scope,
or too apologetic or purely practical in aim, to be
regarded as works on Biblical theology in any
very strict sense. Nor is there any recent German
work distinctly on the subject. The most recent
and the most satisfactory one — at least, as respects
method, scope, and thoroughness — is that of Weiss,
published in 1862. It can hardly be doubted, there-
fore, that there is room in our theological literature
for an exposition of the theology of John, which
shall set forth the salient features of this great tpyc
of New Testament teaching. The Johannine con-
ceptions of religious truth are destined to hold a
larger place in theological thought than has usually
been accorded to them. I shall be gratified if this
volume serves in some measure to elucidate and
emphasize some of those conceptions, to make more
manifest their great depth and richness, and to
illustrate their value for Christian thought and life.
G. B. S.
Yale University,
Se/)^ 1, 1894.
CONTENTS
Chapter Page
I. The Peculiarities of John's Theology . . 1
II. The Relation of John's Theology to the
Old Testament 22
III. The Idea of God in the Writings of John 46
IV. The Doctrine of the Logos 74
V. The Union of the Son with the Father 102
VI. The Doctrine of Sin 127
VII. The Work of Salvation 156
VIII. The Doctrine of the Holy Spirit .... 189
IX. The Appropriation of Salvation . , . . 218
X. The Origin and Nature of the Spiritual
Life o 241
XI. The Doctrine of Love . 266
XII. The Doctrine op Prayer 290
XIII. The Doctrine of Eternal Life 312
XIV. The Johannine Eschatology 328
XV. The Theology of John and of Paul Com-
pared 355
Bibliography 373
Index of Texts 377
General Index . » 381
THE JOHANNINE THEOLOGY
»
CHAPTER I
THE PECULIARITIES OF JOHN'S THEOLOGY
Literature. — Westcott : The Gospel according to St. John,
Characteristics of the Gospel, pp. Ixvi.-lxxvii. ; Weiss : Bibl.
TheoL, The Character of the Johannean Theology, ii. 315-320
(orig. 589-593) ; Beyschlag : Neutest. TheoL, Eigenart des
Lehrbegriffs, ii. 404-406 ; Kostlin : Johann. Lehrhegriff, AU-
gemeiner Character des Johanneischen Lehrbegriffs, pp. 38-72 ;
Sears : The Heart of Christ, The Johannean Writings, their
Congruity, Interior Relations, etc., pp. 64-90; Gloag: Intro-
duction to the Johannine Writings, The Theology of John, pp. 236-
263; Farrar : The Early Days of Christianity, chap, xxxiii..
Characteristics of the Mind and Style of St. John (various edi-
tions) ; Reuss : Hist, of Christ. TheoL, etc.. General Outline of
the Theology of John, ii. 375-382 (orig. ii. 418-428) ; Haupt :
The First Epistle of John, Theological Principles of the Epistle,
pp. 375-385 (orig. pp. 320-329) ; Cone : The Gospel and its Earli-
est Interpretations, etc., chap, v., The Johannine Transformation,
pp. 267-317 ; IIorton : Revelation and the Bible, The Johan-
nine Writings, pp. 369-402 ; Neander : Planting and Train-
ing of the Christian Church, The Doctrine of John, ii. 28-57
(Bohned.); E. Caird: The Evolution of Religion, The Gospel
of St. John and the Idea of a Divine Humanity, ii. 217-243.
Biblical theology undertakes to define the peculiar-
ities of the various types of teaching which are found
in Sacred Scripture. It aims to distinguish each type
as sharply as possible from every other, in order to
1
2 THE JOHANNINE THEOLOGY
set the given writer's method of thought and style
of argument in the strongest rehef. Tliis process
docs not prejudice the underlying unity of the differ-
ent types, but by its sharp discriminations it enables
us to define the nature and limitations of that unity.
The fundamental unity in doctrine among the various
Biblical books cannot be clearly discerned without a
close study of each author separately, or of each group
of books which naturally belong together.
No type of New Testament teaching has more of
individuality than the Johannine ; none has charac-
teristics at once more marked and more difficult to
define. The peculiarities of John's thought elude
exact description. They are felt by all attentive
readers, but they almost defy the effort to deduce
from them the modes and laws of the writer's own
thinking upon the great themes of religion.
I should place among the most prominent of John's
peculiarities the tendency to group his thoughts around
certain great central truths. Whatever may have
been the actual order in which his ideas were un-
folded in his mind, it is noticeable that in his presen-
tation of them in the Gospel and in the First Epistle
his thought moves out from certain formative and
determining conceptions which he has of his subject.
Whatever be the interpretation of the prologue, or
the origin of its ideas, it is certain that it is designed
to present the apostle's loftiest conception of the per-
son of his Master and of his relation to mankind.
The writer starts from this height of contemplation.
PECULIARITIES OF JOHN'S THEOLOGY 3
In a way somewhat analogous, the First Epistle opens
with a reference to eternity, in which the content of
the gospel message was stored up ready to come to
the world in Christ. In both cases this secret of
God which is to be disclosed to mankind is life or
light. The Word was the bearer of life, " and the
life was the light of men " (i. 4) ; ^ so also in the
Epistle the import of the heavenly mystery which
Jesus discloses is life (I. i. 2), and the "message"
which he brought to the world is summed up in the
truth that "God is light" (I. i. 5).
We thus see how the apostle has concentrated his
thought upon a profound conception, which hence-
forth became for him the epitome of all that lie had
to teach. He grounds the work of Christ in his per-
son. It is, in part, this order of thought which leads
him to place his highest claims for the person of
Christ at the opening of his Gospel. The incarnate
life of Jesus is, to use one of Horace Bushnell's
words, the " transactional " revelation of principles
and forces which are essential and eternal in his
very being. Ilis bringing of life and light to men
on his mission to earth was grounded in the larger
and deeper truth that he had always been illumining
the minds of men. All through the Old Testament
1 Passages from the Fourth Gospel are referred to simply
by chapter and verse, without any further designation, thus :
viii. 42. To passages from the Epistles I have prefixed a
numeral in large type, indicating the nvimber of the Epistle
from which the citation is made, thus : I. iv. 8 : II. 4, etc.
4 THE JOHANNINE THEOLOGY
period of revelation the true light of the Logos was
shining into the lives, not of the Jews only, but of all
men (i. 9, 10). This fact, again, was based on the
essential nature of the Logos, who was with God in
the beginning, and was God. But in the development
of his thought John starts from this last and highest
point. Thus, the specific Messianic mission of Jesus
to earth is grounded in his universal relation to the
world and man, and this relation, in turn, is grounded
in his essential nature.
In accord with this mode of thought, we find that
the action of God is always conceived of as springing
from the divine nature. John is thus by pre-eminence
the theologian in the original sense of that A\'ord.
More explicitly than any other New Testament writer
he sets his idea of God in relation to all liis teaching.
What God has done in revelation and redemption it
was according to his nature to do. If God has loved
the world, it is because he is love. If he has en-
lightened the world, it is because he is light. In
revealing himself to men in Christ, he has expressed
under a personal form his own thoughts, feelings, and
will. The revelation docs not consist primarily in
announcements made about God ; it consists rather
in the coming to men of One who, in liis own person
and character, is a transcript of the divine nature. In
John's interpretation of the revelation, it consists in
what Jesus Christ is, in his power to say : " I and the
Father are one " (x. 30) ; " He that hath seen me
hath seen the Father" (xiv. 9). God has not merely
PECULIARITIES OF JOHNS THEOLOGY 5
sent to mankind a message, but has come to the
world in Christ, who embodies in his own person the
Father's will and natuie.
It is very clear that in the First Epistle, John de-
duces his whole teaching concerning the nature and
demands of the Christian life from the idea of the
ethical nature of God. Having said that the import
of the gospel message is that God is light (I. i. 5), he
proceeds to show that this holy purity of God must,
on. the one hand, make Christians see and feel that
sin still clings to them, and, on the other, show them
what is the true nature of the life which they profess.
When we know that God is light we know that we
are still sinful, but we also see the path which leads
from all sin unto himself. In the light of God we
see that he has provided for the forgiveness of our
sins and for our fellowship with each other in Chris-
tian love. These ideas are unfolded by no formal
process of reasoning ; but they are not, on that
account, less plainly developed from the truth that
God is light (I. i. 5-ii. 6).
This truth also involves the principle and duty of
love. Light and love are synonyms. He that loves
is dwelling and walking in the liglit, while he who
hates is in darkness. The nature of God as light or
love determines the law and requirement of the Chris-
tian life (I. ii. 7-11). The same relation is defined
even more explicitly in I. iv. 7-21, where the apostle
shows that since God is love, the principle of love
is the essential requirement of religion and the bond
6 THE JOHANNINE THEOLOGY
of all true brotherhood. Love is divine. It has
its primal source in God. The love of God for us
explains our endowment with capacity to love him in
return, and this answering love of the heart to God
carries with it the obligation to love our fellow-men,
who are one with us by virtue of a common nature,
and by being, like ourselves, the object of God's
fatherly love. The tendency of John to refer all the
duties and demands of religion to the moral nature
of God as their source and norm, is nowhere better
illustrated than in the passage : " Beloved, let us love
one another : for love is of God ; and every one that
loveth is begotten of God, and knoweth God. He
that loveth not knoweth not God ; for God is love "
(L iv. 7, 8).
This peculiarity of thought, which centralizes ideas
in their logical source or ground, is pervading and
fundamental in the writings of John. It is partially
described by the terms by which the Gospel and
Epistles are commonly characterized, such as " spirit-
ual," "intuitive," "contemplative." These and kin-
dred designations have their truth in the fact that
the apostle's mind penetrates to the heart of things,
and dwells in rapt contemplation upon those deepest
realities with which all true religion is mainly con-
cerned. Religion is altogether a matter of personal
relations. It is God-likeness, fellowship with Christ,
sympathy with his spirit, fraternal helpfulness among
men. John's treatment of the truths of religion is
intensely ethical and spiritual. It deals wholly with
PECULIARITIES OF JOHNS THEOLOGY 7
the relations between God and man, and with those
of men to one another. It is characterized by an
intense sense of God. It is contemplative, mystical,
emotional, but not in the sense of being vague or
shadowy. The most secure of all realities is God.
The apostle is most certain as to what kind of a
being, in his essential nature, God is, especially in his
feeling toward the world. He knows that he is light,
— pure, glorious, diffusive, beneficent, life-giving. He
knows that he is love, — condescending, pitying,
sympathetic, forgiving. These deep truths he has
read in the life of Christ. Of all the disciples he
most clearly penetrated to those divinest truths
which lay at the root of every specific precept, par-
able, or miracle of the Saviour. To John the life,
teaching, and death of Jesus are the language in
which God has written out most plainly his deepest
thoughts and feelings toward mankind. His con-
ception of the life of Christ is well expressed in
Tennyson's lines : —
And so the AVord had breath, and wrought
With human hands tlie creed of creeds
In loveliness of perfect deeds.
Just as the acts of God flow out of his nature, and
the work of Christ is grounded on what he is, so the
acts and choices of men are determined by what the
men are in their fixed preferences and character.
This correspondence between character and conduct
John does not conceive after the manner of philo-
sophical determinism ; he treats it as the result of
8 THE johanninp: theology
an ethical necessity. The Jews did not understand
Jesus' speech because they could not hear his word
(viii. 43). It was none the less true that they would
not hear it. The moral inability to hear his word
sprang out of their deep-set opposition in character
and spirit to that which he taught. In such cases
the ethical kinship of men is often denoted by say-
ing that they are " of God " (viii. 42, 47 ; I. iii. 10 ;
I. iv. 4, 6), or " of the devil " (I. iii. 8) ; " of the truth "
(I. iii. 19), or "of the world" (I. ii. 15, 16 ; I. iv. 5),
and the like. A man does the things which are
consonant with the moral sphere of motive and in
terest to which he belongs, and in which he dwells
and walks. To be of God, or to be born of God, is
to live a life of which God is the determining power ;
to be of the Evil One is to live a life of sin. He
who is of the truth is described as belonging to it,
so that it is his encompassing clement, determining
the whole quality and tendency of his being. The
truth is in him ; he does not merely possess it ; it
has its seat and home in him, and sways his life in
all its aspirations and issues. He, on the other hand,
who is of the world, lives a life of transitory pleas-
ures, and all the expressions of his interest and
desire are determined by ■ motives of selfishness.
It naturally results from this mode of view that
man is regarded as a unit in all his powers and
actions. All the acts of a man involve his total
personality. This is the reason why terms descrip-
tive of acts and choices have with John so compre-
PECULIARITIES OF JOHNS THEOLOGY 9
hcnsivc a sense. To know the truth, for example,
is to be free, and to have eternal life ; but this does
not mean, for the apostle, that the religious life is
an intellectual affair, consisting in the mere posses-
sion of knowledge. To know the truth is to possess
it as a determining power in one's life ; to know God
is to be in harmony and sympathy with his will.
John's mode of thought is, in these respects, syn-
thetic rather than analytic. He never separates mind
and heart, will and emotion. In this he is true to
life. The truths of religion make their appeal to
the entire man. He who really knows God, in the
apostle's sense of the word know, also obeys, trusts,
and loves God. These various terms designate, no
doubt, distinguishable phases of the religious life
and spirit ; but they cannot be separated, and should
not be treated as if they could exist apart. The
application of analytic thought to religion breaks it up
into various departments, and often subdivides these,
making the religious life an elaborate progrannnc,
and the conditions of salvation an extended series of
exercises or ordo salutis. Jolni's mode of thought is
the opposite of all this. He simplifies and unifies acts
and experiences which modern minds have learned
sharply to discriminate, and even to treat apart.
It certainly can be justly said that, necessary as
discrimination and analysis are in dealing with the
truths of religion, the apostle's method of thought is
that which corresponds best with normal and healthy
religious life. His conception of religion is adverse
10 THE JOHANNINE THEOLOGY
to all narrowness and one-sidedness. As against the
Gnostic over-emphasis of knowledge, he insisted that
he only who does righteousness is righteous (I. iii. 7).
The mere intellectual possession of truth cannot suf-
fice ; truth is not merely something to be known,
but something to be done (iii. 21 ; I. i. 6). The
Christian is to walk in the truth as his native ele-
ment (II. 4 ; III. 3, 4) ; the truth dwells within him
(viii. 44; I. ii. 4), controls and guides him; he
belongs to it, and draws from it the strength and
inspiration of his life (xviii. 37; 1. ii. 21; I. iii. ]9).
Doctrine and life are inseparable. John never thinks
of the truths of religion as dead, cold forms which
one might hold without living the life which corre-
sponds to them. Such a mere intellectual assent to
truth would have for religion, in his view, no value
or significance. Religion is life after the type which
has been perfectly exemplified in Jesus Christ; but
it is life in a full and rich, not in a narrow and lim-
ited, sense. It is a life that is abundant, a life which
embraces the fullest activity and best development
of the entire man. All powers and gifts should con-
tribute to its enrichment. It should draw its suj)plies
from the deepest sources, — abiding fellowship with
God, and ethical likeness to him. Neither a barren
intellectualism nor a dreamy and unpractical mys-
ticism in religion could ever develop along the lines
of teaching which John has marked out. All such
excesses would be excluded by the very comprehen-
siveness and depth of his idea.
PECULIARITIES OF JOHN S THEOLOGY 11
The mind of the apostle seems to sec all things in
their principles and essential ideas. This peculiarity
of thought gives rise to a species of realism. All
the forces of goodness are comprehended by him
under some general idea, like light or truth, while
all the forms of evil are summed up as darkness or
falsehood. The whole course of history illustrates
the conflict of these opposing powers or principles.
The individual is allied to the one or to the other.
The character and actions of men correspond to the
principle which sways their lives. Individual acts
spring out of the deep affinities of the soul. What
men desire and choose is determined with a moral
necessity by the governing idea of their lives. " Thus
it happens," as Haupt has so aptly said, " that his-
tory appears to John not so much as a sum of indi-
vidual free human acts, interwoven with one another,
but rather is for him a great organism, — if one will
not object to the word, ^a process, the inner law of
whose development is as much prescribed to it, and
as naturally flows from it, as the plant springs from
the seed. For everything individual stands inevit-
ably and immediately, consciously or unconsciously,
in the service of the idea. History is for John the
outworking of the idea, the body which the idea
assumes to itself ; and this body is naturally con-
formed to the soul — that is, to the idea — which
builds it for itself. History is the invisible trans-
lated into the visible." ^
^ Der erste Brief des Johmines, pp. 321, 322.
12 THE JOHANNINE THEOLOGY
The apostle's habit of thinking in antitheses is an
illustration of this peculiarity of his mind. Accord-
ingly, his writings are characterized by a species of
dualism, — not the metaphysical dualism which makes
evil an essential and eternal principle of the universe,
but a moral dualism which, as a matter of fact, finds
illustration in human history from the beginning of
the race. The moral history of mankind is the con-
flict of light and darkness, the shining of the true
light in the world's darkness, and an appropriation,
but slow and partial, of the light by the darkness.
Attention should here be directed to the way in
which John conceives religion, as consisting in this
immediate personal relation of the soul to God or to
Christ. Religion is, above all things, fellowship with
God, and this fellowship involves likeness to God. It
is such an abiding in God, such a walking in his light,
that the soul becomes possessed of something of the
purity and love which dwell perfectly in God. The
religious life begins with an impartation from God.
To be born of God means to receive from him a com-
munication of spiritual life whereby the soul is more
and more transformed into Christlikeness. To the
mind of John religion signifies the progressive attain-
ment by man of his true type or idea, — not, indeed,
by efforts of his own, but by his appropriation and use
of that divine power which God freely bestows upon
him. To be begotten of God is to be righteous, even
as Christ is righteous (I. ii. 29). The Christlike life is
the true life, and the only true life. Hence our author
PECULIARITIES OF JOHN'S THEOLOGY 13
insists with great energy that Christianity means
pure character. " He that doeth righteousness is
righteous, even as he [Christ] is righteous " (I. iii. 7).
Between the Christian life and sin tliere is an abso-
hite contrariety in principle. The Christian man is
characteristically righteous, and while sin still cleaves
to him (I. i. 8-10), he cannot live the life of habitual
sin {ajxapTiav ov Troici) (1. iii. 9). The Christian man
has been cleansed ; but as the traveller in Oriental
lands needs, on coming in from the dusty street, to
wash his feet, so the Christian needs to be purified
from the sin which still cleaves to his life (xiii. 10).
But supremely and characteristically sinful he can-
not be ; that would be a contradiction in terms.
Hence, with his strong emphasis on the governing
idea of the religious life, and with his intense sense of
its characteristic quality, John does not hesitate to
affirm : " Every one who abideth in him sinneth not "
{ovx dfiaprdvet) ; " Every one who has been begotten
from God does not do sin, because his seed abides in
him, and he cannot sin, because he has been begotten
of God " (I. iii. 6, 9).
Another peculiarity of the Johannine theology is
seen in the way in which the apostle blends the
religious life in this world with the eternal spiritual
order. By his conception of eternal life as a present
possession he unites this world with the world to
come. To his mind the spiritual life is the heavenly
life already begun. He comprehends the particular
in the universal, and estimates all things in the light
14 THE JOHANNINE THEOLOGY
of eternity. Therefore the individual lite that is
formed upon the divine pattern belongs by its very
nature to the world of abiding realities. Since it is
the life of fellowship with God, it partakes of his own
purity, and has in it the elements of true strength,
endurance, and growth. The idea of eternal life
which is fomid in the Fourth Gospel springs directly
out of the Johannine mysticism. Whenever man
receives the impartation of the Spirit of God and
walks in fellowship with God, eternal life is begun.
Heaven and earth are near together, and that which
separates them is not death, but sin.
It will be apparent from the considerations which
have thus far been presented that John has given us
a purely ethical and spiritual conception of religion.
The whole emphasis is laid upon the inner quality of
the life. True worship is from the heart, and may be
offered anywhere. Nothing is said of institutions,
not even of the Church. No emphasis is laid upon
sacraments. The establishment of the Lord's Supper
is not recorded. The references to baptism are quite
incidental, and are chiefly to John's baptism. The
practice of baptism as a Christian rite receives no
emphasis, unless the somewhat doubtful reference in
iii. 5, " Except a man be born of water and the
Spirit," etc., be referred to baptism; and, in that
case, as Reuss remarks, " baptism is represented as
a symbol of the spiritual birth, and not as the com-
memorative sign of an association." ^ It looks toward
1 Hist. Christ. Theol. ii. 491 (oiig. ii. 548).
PECULIARITIES OF JOHN'S THEOLOGY 15
union with Christ, and not toward union among
believers in a community. The type of mind which
our author illustrates, naturally concentrates its
interest mainly upon the immediate relation of the
soul to God. This is not done after the manner of
a narrow subjective individualism. Duties to foilow-
men are repeatedly emphasized. The person of Christ
is not for John a mere ideal to be contemplated with
devout rapture ; the Master's life was the pattern of
service. It was not, however, the outward aspects of
his life, but the underlying motives and principles
of it, which appealed most powerfully to the mind
and heart of John. It was not the mere fact that
he once performed an act of menial service in wash-
ing the disciples' feet ; but it was the relation in which
this service stood to the truth that he came forth
from God and was going unto God (xiii. 3), to which
John attaches such great significance. Indeed, the
whole historic life of Christ seemed to him to be
grounded in the eternal self-revealing impulse in God,
and to express in terms of human life and experience
the nature and thoughts of God which in all ages he
had been making known in other ways to men (i. 4,
5, 9, 10).
Let us now raise the inquiry. What elements of
Christian doctrine is the Johannine theology especially
adapted to supply ? It will hardly be questioned, I
suppose, by any student of theology, that the Johan-
nine type of thought has been far less influential than
the Pauline type in slinping the great dogmatic sys-
16 THE JOHANNINE THEOLOGY
terns. The Christian doctrine of God has usually
been developed from the legal conceptions of his
nature and relations to men which underlie Paul's
Jewish forms of thought. The dominant idea of
John concerning the nature of God as light or love
has not been the characteristic and central conception
of the prevailing historic theologies. It has had its
influence, but it has not occupied the commanding
place which it occupied in the mind of the apostle
John. Christian thought concerning God has con-
tinued through all the centuries predominantly Jewish,
taking its color from the terms of Paul's polemic
against Judaism, and growing more and more stereo-
typed in that form through the influence upon it of
the severe logic of certain great minds of a strongly
legal cast, such as Augustine, Calvin, and Grotius.
In direct connection with this legalistic tendency
of thought concerning God stands the fact that the
soteriology of the Church has been characteristically
Pauline. The way of salvation has been expounded
in rigid adherence to Paul's doctrine of juridical jus-
tification. The Pauline legal method of tliought —
rendered natural to his mind by his Jewish educa-
tion, and made especially necessary by his conflicts
with Judaizing errors — has, in great part, given the
law to all Christian thinking on the subject. The
conception of God's nature as consisting primarily
and essentially of retributive justice, the idea of his
absolute decrees, and the application of commercial
and governmental analogies to the work of his grace
PECULIARITIES OF JOHN'S THEOLOGY 17
in redemption, flow directly out of the Jewish aspects
of Paul's thought. It is aside from my present pur-
pose to pursue the inquiry, how far this development
of thought was justifiable and wholesome, and how
far one-sided and misleading. The fact, however,
can hardly be denied that the more mystical and
purely ethical methods of thought which are illus-
trated in John have had but a sporadic influence in
historic theology. I venture the opinion that theol-
ogy would have been vastly deepened and enriched,
had the profoundly spiritual thought of John per-
meated and shaped it in anything like the degree
in which the polemics of Paul have done. With-
out detracting in the smallest measure from the
great truths which Paulinism has contributed to
Christian thought, it appears to me that there is
much reason to desire that the spiritual mysticism of
John may in time to come acquire its legitimate in-
fluence in Christian theology and life. The theology
of John is consonant in spirit with that of Paul in
its highest ranges ; but it represents a mode of thought
concerning God and his grace in salvation that is
distinctly higher than the legalism of Paul, which
he brought over from Judaism, and which supplied
his weapons of war against his adversaries rather
than furnished his favorite forms for the purely
positive expression of the truths of his gospel. In
any case, Paul's more legal mode of thought may
well be supplemented by John's more spiritual mode ;
liis argumentative handling of religious truth by
2
18 THE JOHANNINE THEOLOGY
John's more direct and intuitive presentation of it,
and his more analytic method by John's more syn-
thetic method, which binds together all separate
truths in the great all-comprehending truth that
God is love.
It is not in the interest of Christian thinking
chiefly, but in the interest of Christian life, tliat I
would urge the value of the teaching and spirit of
the Johannine writings. The tendency of an in-
creased appreciation and application of John's methods
of thought must be to lead to a better adjustment
of doctrine and life. A one-sided adherence to the
polemics of Paul — called out by the peculiar con-
ditions of his age — has given to our Protestant
theology a formally logical aspect which has often
made religion too much a set of opinions, and too
little a life of fellowship with God. This tendency
has often set dogma above life, and theology above
religion. It is certain that theology and religion are
inseparable, and that they react upon each other ; but
religion is primary, theology secondary. Theology
is the intellectual construction of the realities which
in religion are known and experienced. Theology
is theory, religion is life. Theology purports to be
the intellectual equivalent — which must always be
approximate only — of the realities of the religious
life. The true method of thought respecting theology
and religion is not to separate them, but to assign to
each of them its true function. Our Lord's primary
concern was religion, — that men should love and
PECULIARITIES OF JOHN'S THEOLOGY 19
trust God, and live in harmony with his require-
ments. But these primary truths of religion raise
at once great theological questions : What is God's
nature ? What are his requirements, and how does
he make them known to us ? There can be no
religion without theology, — unless religion can be
divorced from thought, since theology begins with
the simplest efforts of the mind to construe its relig-
ious ideas and experiences, and to interpret their
significance, ground, and end. But for this very
reason theology is secondary. It is religious thought,
— reflection upon religious truth and experience, —
and therefore quite distinct from religious life.
Theology is to religion what a theory of knowledge
is to our actual consciousness of ourselves and of
the objects about us. No human being attains fully
developed reason without some wonder, inquiry, or
reflection concerning the way in which he knows
himself and the world ; but his thought respecting
these perceptions — be it ever so simple or ever so
profound — is clearly distinguishable from the actual
living experience in which he knows himself and
the world.
The apostle John has placed in the foreground of
all his teaching the realities of the religious life, —
God as love, man as needy, fellowship with God
through likeness to Christ as eternal life. He had
no occasion so to overlay these primal truths with
arguments that they should present themselves to
the mind primarily as matter for reasoning ; he pre-
20 THE JOHANNINE THEOLOGY
sents tliem rather to the heart, with the certainty
that they will meet the conscious wants of mankind.
His teaching summons men, first of all, to live the
sort of life which Jesus Christ has revealed and il-
lustrated. He seems to feel that in the living of
that life lies the guaranty of essentially right ideas
concerning God and man and duty. He seems will-
ing to trust the religious life to give direction and
shape to religious thought. He thus places at the
centre what is by its very nature central. His
method of treating religion — could it have had its
legitimate effect in the Christian life of the world —
would have tended strongly to the preservation of
unity and harmony among Christians. The divis-
ions of Christendom have arisen mainly from intel-
lectual, and not from religious, differences. They
have been differences which have not, in the main,
touched the real essential unity in which believers
stand through their common fellowship with Christ.^
^ Compare the observations of E. H. Sears on this point in
his treatise on the Fourth Gospel : " We cannot move toward
the Christ without coming closer to each other. Leave him
out and his unitizing Word, and let every man strike out for
himself, and we tend to a crumbling individualism, to endless
distraction and confusion. But those who acknowledge Jesus
Christ as the supreme authority and guide, and enter more
into his all-revealing mind, ai'e making progress tov/ard the
harmonizing truths which he represents. However wide apart
they may be at the start, their progress is ever on converging
lines. Essential truth becomes more and more central and
manifest, the non-essential falls away to its subordinate place,
and orthodox and unorthodox move alike toward a higher
PECULIARITIES OF JOHN'S THEOLOGY 21
The assertion of Maurice that those who fraternize
on any other basis than that of fellowship with
Christ thereby deny the only true ground of Christ-
ian fellowship, is a just inference from John's con-
ception of the unity of Christendom. This unity is
real, despite all the efforts of men to destroy it by
their conflicts of opinion and theory. It underlies
tlieir differences ; and if the time shall ever come
when Christianity is seen to be primarily not a
dogma, but a life, it will reassert itself, and reduce
to insignificance those superficial divisions among
Christians which different modes of thought respect-
ing metaphysics, polity, and ritual have created in
the essentially indivisible Church of Christ. To the
attainment of this end I believe the teachings and
spirit of the apostle John are especially adapted to
contribute.
and higher unity. It is not that any one sect is making a con-
quest of the others, but Jesus Christ is making a conquest of
us all." — The Heart of Christ, p. 516.
CHAPTER II
THE RELATION OF JOHN's THEOLOGY TO THE OLD
TESTAMENT
Literature. — Franke : Das A lie Testament bei Johannes ,
Wendt : Teaching of Jesus, Attitude toward the Old Testa-
ment in the Johannine discourses, ii. 35-48 (orig. pp. 356-
368) ; Weiss : Der Johannelsche Lehrbegriff, Zweiter Abschnitt,
Die Alttestamentlichen Gniudlagen des johanneischen Lehr-
begriffs, especially pp- 101-128 ; Biblical Theology, The prepara-
tory revelation of God, ii. 384-392 (§ 152) ; O. Holtzmann :
Das Johannesevangelium, Das Johannesevangelium und das
Alte Testament, pp. 182-195; Beyschlag : N eutestamentliche
Theologie, Wurdigmig des Alten Testaments, i. 229-232;
Westcott : The Gospel of St. John, Introduction, Relation (of
the Gospel) to the Old Testament, pp. Ixvi-lxix ; Godet : Com-
mentary, The Relation of the Fourth Gospel to the Religion of
the Old Testament, i. 127-134 (Am. Ed.).
For the apostle John, Christianity is the absolute
religion. The Old Testament system was preparatory
and provisional. It was, indeed, a divine system, but
it was special in its nature. Underneath it, and oper-
ating through it, has ever been the essential gospel
of the self-revealing Word. The religion of the Old
Testament was a product of this self-revelation in its
earlier stages, the purpose of which was to prepare
the way for the personal manifestation and work of
JOHN'S THEOLOGY AND THE OLD TESTAMENT 23
the Logos. The Old Testament religion and Christ-
ianity are one, so far as their origin and aim are
concerned ; they differ as the temporary form differs
from the permanent substance. " The law was given
(eSo^?;) by Moses;" it was a temporary, historic
form which revelation assumed for a special purpose ;
but " grace and truth " — the full and final revelation
of God's free love, the realization of the heavenly
realities — "came (i'yevero) by Jesus Christ" (i. 17).
The two words by which the introduction of the two
systems is described suggest, respectively, their differ-
ing nature. The law-system is a temporary polity,
embodying essential contents of divine truth, framed
by a human agent ; it is introduced, established,-
" given." The gospel is a system of spiritual truths
and principles, or, rather, it is the work of God
revealing himself in Christ, and through him recon-
ciling the world unto himself ; it is personal ; it is
inseparable from him who brings it to the world ; it,
therefore, becomes, transpires, " comes ; " in the per-
sonal coming of Christ into humanity came God's
grace and truth in their full manifestation.
In the epistles of John there arc no quotations from
the Old Testament, and no direct allusions to it.
Although the Old Testament is quoted less frequently
and less fully in the Fourth Gospel than in several
other New Testament books, the points of contact
between it and the Jewish religion and scriptures
are numerous and significant. According to John,
Jesus grounds his work and teaching distinctly upon
24 THE JOIIANNINE THEOLOGY
an Old Testament basis. In the conversation with the
Samaritan woman, he identifies himself with the Jews
in respect to religion, and asserts that the Jewish
people alone have a right knowledge of the object of
worship : " We worship that which we know " (iv. 22).
This statement he explains by declaring that sal-
vation proceeds from the Jews ; that is, that the
Messianic salvation which he brings is historically-
grounded in the religion of the Jewish people. They
are the people of revelation. Their history has been,
in a speci,al sense, a preparation for the Messiah.
Jesus, therefore, assumes both the reality of Old
Testament revelation, and the inseparable connection
of his own work with that revelation as its comple-
tion. The same relation is plainly implied in the
prologue: "He came unto his own (ra c8ta), and
they that were his own (ot tStot) received him not "
(i. 11). The Jewish people as a whole were the
true and proper possession of Christ, because all
through their history God had been preparing for his
coming and work. The refusal, therefore, of those
who of right belonged to him to accept him, involved
a great failure on their part to realize the purpose of
God in their history.
The necessity that Old Testament prophecy should
be fulfilled, is as explicitly asserted in the Fourth
Gospel as it is in the First, or in the Epistles of Paul
{cf. XV. 25 ; xvii. 12). " The scripture cannot be
broken " (x. 35) ; that is, cannot be deprived of its
validity. Both the unity and the inspiration of Old
JOHN'S THEOLOGY AND THE OLD TESTAMENT 25
Testament Scripture are pre-supposed in this asser-
tion. According to John, Jesus frequently refers to
events in Old Testament history, and builds in his
teaching upon their significance. The lifting up of
his body upon the cross, and its saving benefits, are
compared to Moses' lifting up the brazen serpent in
the wilderness (iii. 14 ; cf. Num. xxi. 8). He appeals
(vi. 45) to the prophetic word : " And all thy children
shall be taught of the Lord " (Is. liv. 13) — freely quoted
from the Septuagint — as describing the spiritual en-
lightenment of the people in the Messianic time, and
affirms that it is those in whom this description is
fulfilled — the spiritually susceptible and teachable —
who are accepting him as the Messiah. Sometimes
reference seems to be made to the import of Old Test-
ament teaching in general where no single passage
is exclusively in mind. Such an instance is found in
the words, " He that believeth on me, as the scrip-
ture hath said, out of his belly shall flow rivers of
living water" (vii. 38). The thought of the passage
is, that the divine grace which the believer receives,
shall not remain shut up within him, but shall com-
municate itself to others. This communication is
metaphorically described as the flowing forth from
him of a stream of living water, and this result is
said to be according to Old Testament Scripture.
Some have supposed the reference to be to an apocry-
phal writing, others have referred to the smiting of
the rock in the wilderness ; but the preferable view is
that the general import of Scripture respecting the
26 THE JOHANNINE THEOLOGY
fulness of blessing in the Messianic age is here indi-
cated, in view, especially, of such passages as employ
the figure of a stream or spring in describing that
blessing (e. g. Is. xliv. 3 ; Iv, 1 ; Iviii. 11).
There are several instances in which the apostle
sees close and definite relations between particular
words of Old Testament prophecy and specific cir-
cumstances in the life of Jesus. In the unbelief of
the Jews he sees fulfilled the words of Isaiah : " Lord,
who hath believed our report ? " (Is. liii. 1), where the
prophet speaks of the disbelief by the heathen and
the ungodly of his description of Jehovah's righteous
servant (xii. 38). Again, he explains (xii. 39, 40) that
the Jews could not believe on Jesus because Isaiah
had said, " He [God] hath blinded their eyes," etc.
(Is. vi. 9, 10), a passage in which the prophet is bidden
to declare to his hearers their incapacity for spiritual
instruction, and, indeed, — in accordance with a pecul-
iar Hebrew mode of thought, — himself to effect this
result as Jehovah's representative. The apostle con-
cludes : " These things said Isaiah, because he saw
his glory; and he spake of him" (xii. 41). Our
author, in accord with the methods of interpretation
current in his age, sometimes applies language to the
events of Jesus' ministry or experiences which in its
original connection referred to circumstances of the
prophet's own time, and even grounds the necessity
of the event upon the supposed prediction of it. The
language of the Psalmist, where he speaks of his ene-
mies hating him without a cause (Ps. Ixix. 4), must
JOHN'S THEOLOGY AND THE OLD TESTAMENT 27
have its fulfilment, says the apostle, in the treatment
which Jesus received from the Jews (xv. 25). In the
narrative of the crucifixion are found several ex-
amples. The soldiers cast lots for Christ's garments
(xix. 24) in order to fulfil — not consciously, but in the
divine purpose — the words : " They parted my gar-
ments among them, and upon my vesture did they
cast lots" (Ps. xxii. 18), where, so far as an examina-
tion of the psalm itself shows, the garments were
those of the writer, which he describes as stripped off
by his fierce enemies. Again, the legs of Jesus were
not broken after the crucifixion, " that the scripture
might be fulfilled, A bone of him shall not be broken "
(xix. 36). This language, in its substance, occurs in
Ex. xii. 46 and in Num. ix. 12, where the method of
cooking and eating the paschal lamb is prescribed.
One of the requirements was that the animal must be
cooked entire, and eaten without being dismembered.
If this requirement be here referred to, then the
meaning is, that in the case of Jesus, who is the
antitypical paschal lamb, the same requirement must
find fulfilment. It is possible, however, that the ref-
erence is to Ps. xxxiv. 20 : " He keepeth all his bones :
Not one of them is broken," — a passage in which
Jehovah's protection of the righteous man is cele-
brated. In either case, it will be noticed how definite
is the relation which the apostle presupposes between
these passages and the particular events in the history
of Jesus, — a connection so definite that the events
jnust occur in order to fulfil the Old Testament words.
28 THE JOHANNINE THEOLOGY
One further example from the history of the pas-
sion may be noted. In xix. 37 the language of Zecha-
riah (xii. 10), " They shall look upon me [or to me]
whom they have pierced," is applied to the piercing
of Jesus' side by the spear of the Roman soldier.
The evangelist departs from both the Hebrew and the
Septuagint in substituting the phrase " on him "
(et? 6V) for " on [or to] me" ("'?>? ; Septuagint, tt/jo?
fjue), following, probably, in so doing, some manuscript
or version of his time. The prophetic passage is a
difficult one, and Old Testament scholars are not
agreed either as to its translation or interpretatioiL
Some would render : " They " (the people of Jerusalem)
" shall look to me " (Jehovah) " in respect to hinj
(i^K nx) whom they have pierced " (slain) ; that is^
they shall turn penitently to Jehovah for comfort
and forgiveness on account of their brethren oi
Judah who were slain in war with foreign Gneuiies^
in consequence of enmity between Jerusalem and the
country districts.^ More commonly the passage ia
rendered as in our versions. On this view the rela«
tive pronoun in the passage ("'^*<) is regarded as irj
apposition with the personal pronoun, and the prepo-
sition of the original (nx) is explained as marking
the following relative more plainly as an accusative^
since otherwise it might mean, " who pierced [me]." ^
The general sense of this passage, then, as commonly
understood is ; In consequence of the " spirit of grace
1 So Toy, Quotations in the Neio Testament, pp. 92, 93.
2 So Keil and Delitzsch, Minor Prophets, in loco.
JOHN'S THEOLOGY AND THE OLD TESTAMENT 29
and of supplication " which Jehovah will pour out
'ipon them, the inhabitants of Jerusalem will regard
him whom they have pierced (Jehovah) by their sins
with bitter sorrow and penitent grief. The apostle
seems to regard the language as referring directly to
the Messiah, and as literally fulfilled in the act of
the Roman soldier.
It is clear that, in the case of the quotations last
cited, criticism must distinguish between their orig-
inal sense and application, and the reference which is
assigned them by the apostle. In accord with the mode
of viewing Messianic prophecy which was current
among the Jews, and which was inherited from them
by the first Christians, the primary reference of in-
dividual passages is often disregarded ; and if the
words find a parallel in some incident in the history
of Jesus, they are freely applied to it, and even held
to necessitate that particular circumstance. While
it is to be admitted that the New Testament writers
often apply passages without reference to their his-
toric sense, and in the belief that they primarily re-
lated to the particular circumstances which are in
hand, two important considerations are to be remem-
bered. The first is that this excess — if I may so call
it — in the application of particular passages to spe-
cific events springs out of their profound and true
sense of the prophetic and Messianic import of Old
Testament history. The second point is that, while
exegesis cannot always justify the identification of
the immediate reference in quotations with the situ-
BO THE JOHANNINE THEOLOGY
ation to which they are applied, it is seldom difficult
to discern a deeper point of connection, a relation of
principle between the two, which shows that it is not
alone the form of individual prophetic passages with
which the writer's mind is concerned, but that he
penetrates to the prophetic significance of Jehovah's
relation to the theocratic people, and regards that
relation as the type of that which shall at length be
constituted between Jehovah, on the one hand, and
the incarnate Redeemer and his kingdom, on the
other. The problem which is involved in the use
of Old Testament passages by the New Testament
writers can neither be solved by making their appli-
cation of texts give the law to Old Testament in-
terpretation, nor by the supposition of a double sense
in prophecy, but only by admitting, on the one hand,
the limitations which verbal exegesis, universal in
their time, imposed upon their minds, and by maintain-
ing, on the other, the principle of typical parallel
ism, — the view that the religious truths and ideals
of prophecy furnish parallels and illustrations of the
various stages and aspects of the final revelation
of God in the person and work of Jesus Christ.
The discourses in the Fourth Gospel are very ex
plicit in their recognition of the Messianic import of
the Old Testament. In liis discussion with the Jews,
Jesus takes common ground with them so far as the
foundation of the Messianic hope in the Old Testa-
ment is concerned (v. 45-47). You appeal to Moses,
he says, on whom you have set your hope ; to Moses
JOHN'S THEOLOGY AND THE OLD TESTAMENT 31
you shall go. If you did really believe him, in the
true import of the system which he founded, you
would thereby be led to accept me as the Messiah,
" for he wrote of me " (v. 46). Here, too, the refer-
ence is to the general Messianic import of the Pen-
tateuch and to the prophetic nature of its types,
although, possibly, Deut. xviii. 15 may be especially
thought of : " The Lord thy God will raise up unto
thee a prophet from the midst of thee, of thy breth-
ren, like unto me ; unto him ye shall hearken."
What is of importance, for our present purpose, is
that Jesus treats the teaching of Moses as so related
to his own mission that a true belief, involving a
right spiritual apprehension of what is taught in the
Mosaic law, would logically conduce to an acceptance
of his Messiahship. To the same effect, according
to the most probable interpretation of the passage,
is the assertion of Jesus in v. 37 : " And the Father
which sent me, he hath borne witness of me. Ye
have neither heard his voice at any time, nor seen
his form." The witness which the Father has borne
to him is most naturally understood to be that which
is contained in Sacred Scripture, since in the next
verse (38) he refers to the " word " of God, and es-
pecially because in verse 39 he refers to the Scrip-
tures, and asserts that they bear testimony to himself.
The reference to the Mosaic books at the end of the dis-
course (verses 45-47) confirms this view. The Jews are
reproached, in language somewhat anthropomorphic,
with failure to hear the voice of God which speaks
32 THE JOHANNINE THEOLOGY
in their own Scriptures, and to see the form of God
— a figurative designation of his true nature — which
is there disclosed. In the words that follow, Jesus
repeats the idea, which is here presented under the
figure of moral deafness and blindness, in terms
which are designed to emphasize the lack on the
part of the Jews of the essential, inward possession
of the truths contained in the Old Testament, which
would, if dwelling in them, have disposed them to
believe on him.^
In a way somewhat similar to that in which he
refers to Moses does he appeal to Abraham as a wit-
ness to his Messiahship. The Jews resent his claims
because they seem to them to involve the absurd idea
that Jesus is greater than Abraham. Jesus replies
that Abraham, who was a friend of the truth, re-
joiced in hope of seeing (iW i8r]) " his day," the
realization of the Messianic ideal, " and he saw it" —
in Paradise he beheld the fulfilment of the Messianic
promise — " and was glad" (viii, 56). The exultation
of Abraham in anticipation of witnessing the appear-
ance of the Messiah and the joyful realization of this
hope in the world beyond, require the supposition of
the Messianic significance of God's covenant with
him {cf. Gen, xv. 1-6), and present a striking point
of contact between the Johannine discourses and
the Old Testament.
The references of Jesus to the facts of Old Testa-
ment history and life as points of departure for his
1 Of. Wendt, Teaching oj Jesus, ii. 40-44 (orig. pp. 360-365).
JOHN'S THEOLOGY AND THE OLD TESTAMENT 33
own teaching, often reveal his mode of viewing the
institutions of the old covenant. Thus he speaks of
Moses as giving the Jews circumcision, but explains
that the rite was not original with Moses, but was a
primitive patriarchal custom whose observance Moses
re-enacted (vii. 22). He calls the temple his " Father's
house " (ii. 16), and by his indignant expulsion from
it of those who profaned it by buying and selling
animals for sacrifice, and by exchanging for profit the
various kinds of money which strangers brought to
the feast, he reminded the disciples of the Psalmist's
avowal (Ps. Ixix. 9) of his consuming zeal for God's
house (ii. 17). In argument with the Pharisees, Jesus
takes his stand upon the maxim of the law (Deut.
xvii. 6; xix. 15) that "the witness of two men is true"
(viii. 17), and claims that he has even a stronger
attestation for his Messiahship than this principle
requires. He has his own consciousness of his Mes-
sianic calling, and, in addition to this, the testimony
of the Father to his Messiahship. This testimony is
variously understood to refer to the witness of God
which is contained in Scripture, to that borne by the
divine voice from heaven, to the attestation which
God gave to Jesus through the power conferred upon
him to work miracles, and to the sense of the Father's
approval which was given in Jesus' own conscious-
ness. In any case, his attitude toward the Old
Testament maxim remains unchanged. Our Lord
also assumes the Old Testament standpoint in desig-
nating the judges of the theocratic people as gods
3
34 THE JOHANNINE THEOLOGY
(x. 34, 35). Ill consideration of the dignity of their
stations as the representatives of Jehovah in the
nation, the Psahnist addresses them as gods {°'^^^.),
notwithstanding their personal unrighteousness (Ps.
Ixxxii. 6 ; cf. xlv. 6 ; Ex. xxii. 28). Tlie argument in
the passage in question is, that if the judges of Israel,
as the dispensers of justice and the bearers of the
Divine Word, may be called Elohhn, or (as in the
Septuagint) Oeoi, with how much better right may
he, whom the Father has consecrated to a work far
higher than theirs, claim the title "Son of God"
(x. 36).i
To the general view which we have presented of
the relation, according to the Johannine discourses,
of Jesus to the Old Testament, it is sometimes ob-
jected 2 that, in some of the passages in question, he
speaks of the Old Testament as their law, as if he
did not recognize it as authoritative : " In your law
1 The argument tui'iis on the superiority of his dignity
and person as compared with those of the judges and rulers.
If they were called Eloliim without blasphemy, surely he may
be called " Son of God " without blasphemy. It is very doubt-
ful whether (\vith INIeyer and Westcott) we are to suppose a
fm-ther contrast to be intended between their designation
" gods " and his " Son of God," on the view that he claimed
only a humbler title than that which the law applied to them.
In this case the argument would depend upon a double con-
trast, thus: The judges and rulers were called gods; one who
is greater than they may surely claim the lesser title " Son of
God." Most interpreters do not recognize this supposed second
contrast.
2 For eyample, by Messner, Lehre der Apostel, p. 345.
JOHN'S THEOLOGY AND THE OLD TESTAMENT 35
it is written, that the witness of two men is true "
(viii. 17 ; cf. x. 34; xv. 25). But it is to be noticed
that Jesus uses this expression, " your law," in an
argumenhim ad Jiominem with tlie Jews. His mode
of argument is : Your law upon which you lay such
stress, which you prize as your chief authority, but
so inadequately comprehend and apply, is quite ca-
pable of being turned against you, and in my favor.
Your law requires two witnesses to prove a case ; I
furnish them, and one of them is God. Your law
calls the judges of Israel gods ; I, who came forth
from the Father, have only claimed the title Son of
God. It is obvious that the emphasis of these ex-
pressions does not lie upon the idea that the law is
theirs and in no sense his, but upon the idea that
they, in their false view, consider it theirs in the
sense that it is unfavorable to him, and justifies their
opposition to him, whereas he shows how the re-
verse is the case. The use which he makes of the
Old Testament passages in the cases where he refers
to them as " your law " shows that he too builds
upon their authority, and, so far, takes common
ground with the Jews in respect to the Old Testa-
ment. The objective way in which the gospel con-
stantly refers to " the Jews " has been thought to
indicate a writer who stood outside the sphere of
Judaism. But this peculiarity is naturally accounted
for, partly by the fact that the writer, although a
Jew, had long resided in a Roman province, and had
long been identified with Gentile Christianity, and
36 THE JOHANNINE THEOLOGY
especially by the fact that the Jews are almost al-
ways thus spoken of as the determined opponents of
Jesus. It is not the writer's relation to " the Jews,"
but their relation to Jesus, which his mode of refer-
ence to them is intended to indicate.
The words in the allegory of the Door of the Sheep-
fold, " All that came before me are thieves and rob-
bers" (x. 8), have often been appealed to, on the
supposition that they refer to Moses and the prophets,
as evidence that the gospel was the work of a Gnostic
of the second century. But in view of the estimate
elsewhere placed upon the Old Testament in the
passages which we have reviewed (cf. iv. 22; v. 37,45;
vii. 19), it is impossible to justify this supposition. The
reference must be, either to false Messiahs who had
claimed to be " doors of the sheep," that is, teachers
and guides to the people,^ or, as is more commonly
held, to the members of the Jewish hierarchy, who
had been increasing their influence as religious leaders
previous to the appearance of Jesus as the " door "
to the fold. On this view the present tense — " are
thieves and robbers" — has force, as depicting the
existing antagonism which Jesus is experiencing from
these would-be leaders of God's people. In either
case, the passage cannot be legitimately used as
illustrating an anti-Judaistic tendency in the Fourth
1 So Wendt, Teaching of Jesus, ii. 46, 47 (orig. pp. 366, 367),
following many earlier interpreters. The principal objection
to this interpretation is that historical proof of the appearance
of false Messiahs before Christ's day is wanting.
JOHN'S THEOLOGY AND THE OLD TESTAMENT 37
Gospel, inconsistent with that found elsewhere, or
inconsistent with the Johannine authorship.
It is important to observe, however, that while
Jesus is at one with his contemporaries in recogniz-
ing the authority of the Old Testament, he often
stands in sharp contrast with them in respect to the
understanding and application of it. By no incident
is this difference more clearly illustrated than by the
discussion which arose between him and the Jews
over the healing of the infirm man at the pool of
Bethesda. The Jews regarded the action of Jesus in
curing the man as a violation of the Old Testament
Sabbath law (v. 16). Jesus replies, in substance, that
their whole idea of the Sabbath law moves in the
sphere of the letter ; that they have not grasped the
conception of the utility of the Sabbath, and of its
subservience to human well-being. They have pro-
ceeded as if the rest of God after creation, on which
the law based tlie sabbatic institution, meant inac-
tivity on his part, and involved his refraining from
lending man his sympathy and aid, and from actively
promoting his true interests. On this false view was
based the idea of the necessity of man's complete
inactivity on the Sabbath, precluding even the right
to relieve human suffering. Jesus affirms that the
premises on which their wliole conception of the
Sabbath rests are false. God is intensely active in
helping and blessing men. He " works " from the
beginning " even until now " (v. 17). He is unceas-
ing and untiring in his efforts to promote human
38 THE JOHANNINE THEOLOGY
welfare. There can, therefore, be no reason, grounded
in the nature or action of God, why works of benevo-
lence should cease on the Sabbath. In doing good on
the Sabbath day Jesus is therefore but doing " what
he seeth the Father doing *' {v. 19). In this narrative
we find a stril<:ing illustration of the way in which
Jesus was accustomed to correct the religious and
moral errors of his time by exposing the false idea
of God upon which they rested, and by substituting
for it a true conception.
"Whether or not the words of Jesus, " Destroy this
temple, and in three days I will raise it up " (ii. 19),
should be cited in illustration of his attitude toward
Old Testament institutions, depends in some degree
upon the view taken of John's explanation of the
words, " He spake of the temple of his body " (ii. 21).
Meyer adopts the opinion that the evangelist has
given the intended meaning of Jesus' words, which
were designed to " throw out a seed of thought for
the future which could not take root at the time."
This author seeks, however, to give the language a
reference to the literal temple also, by supposing that
in speaking the words in the temple court, Jesus
points to the temple, in which he " sees the sacred
type of his body ; " and, by identifying, without explan-
ation, the type and the antitype, he announces " in
a pictorial riddle " his resurrection.^ Others have
recognized more explicitly than does Meyer a double
sense in the words, " Destroy this temple." The
1 Commentary, in loco.
JOHN'S THEOLOGY AND THE OLD TESTAMENT 39
supposition is made that by " this temple " he means
the Jews' sacred house, but that a reference to his
resurrection can still be veiled under his words, since
he knows that it is in his own person, and specifically
by his death, that the destruction of the Jewish relig-
ious system, represented in the temple, will be con-
summated. The meaning therefore is : Destroy, as
you are bent upon doing, your temple ; overthrow,
as your present conduct surely will, your religious
system ; I will reconstruct it according to its true,
divine idea through my death and resurrection. On
the view just mentioned, it may be held either that
Jesus intended the double sense which is found in
his words, — in which case the theory would be sub-
stantially the same as Meyer's, — or, that he directly
referred only to the literal temple, but that, since the
reconstruction predicted was actually to be accom-
plished by his resurrection, the evangelist's explana-
tion of what was involved in his words is a just one.
If it is once admitted that the apostle's explanation
of Jesus' words was derived from the subsequent
events of his death and resurrection, and did not
rest upon any clear reference or exposition of Jesus
at the time, criticism is left free to regard this explan-
ation as more or less natural, according to its estim-
ate of its appropriateness. The way is thus opened
to the theory that John's interpretation of the words,
" Destroy this temple," etc., is the result of his own
reflection, in the light of subsequent events, upon
later teachings of Jesus concerning the temple-wor*
40 THE JOHANNINE THEOLOGY
ship and the abrogation of the Jewish religious sys-
tem through its fulfilment in the gospel. If the
definite reference to " three days " seems to forbid
this supposition, it is answered, on the other side,
that these are probably the very words which gave
rise to the evangelist's interpretation ; and that while
they naturally suggested to liis mind, in the light of
facts which occurred afterwards, the idea that Jesus
spoke of his resurrection after three days, they are
really capable of quite another interpretation. " Three
days " is a proverbial expression for a short time. The
prophet Hosea, describing the healing of the wounds
of the nation by Jehovah, says : " After two days will
he revive us : on the third day he will raise us up, and
we shall live before him " (Hos. vi. 2). This view, it is
said, accords with an incident which is preserved in
the Synoptic tradition of Jesus' trial. The false wit-
nesses declared : " We have heard him say, I will
destroy this temple that is made with hands, and in
tbree days I will build another made without hands "
(Mk. xiv. 58; Matt. xxvi. 61). These were, indeed,
false witnesses, and the falseness of their testimony
is apparent in their ascribing to Jesus the assertion
that he would destroy the temple, whereas he dis-
tinctly asserts that it is they who are to do this
(Xvaare^ John ii. 19). But neither this false state-
ment nor any perversion of his meaning which their
testimony may be naturally supposed to contain, can
disprove the view that some word of Jesus about
rebuilding the temple in three days had been pre-
JOHN'S THEOLOGY AND THE OLD TESTAMENT 41
served {cf. Acts vi. 13, 14), In view of these consid-
erations, and on account of the difficulties of the
" double-sense " theory, many scholars adopt the
opinion that in saying that he would rebuild " this
temple " in three days, Jesus means that he will in
the shortest possible time reconstruct the system of
worship, which the Jews are destroying, according
to its true idea. This is the " sign " which he will
give, and which will show that he is the Messiah of
the nation. They treat him as the destroyer of their
religious institutions ; he tells them that it is they
themselves who persist in overthrowing their own
religion. He, on the contrary, conserves its ideal,
essential doctrines, and will re-establish it on the
secure foundations of imperishable spiritual truth.
That which he will establish is the Church, the
spiritual temple of God ; but he can still call it " this
temple," because he regards his kingdom as organ-
ically connected with the Jewish theocracy, and, so
far, historically identical with it.^
It is not necessary for our purpose to decide con-
fidently which of these theories is to be preferred.
I can only say of Meyer's view that, if a " riddle "
is to be found in the passage, it seems much more
natural to ascribe the making of it to the writer of
the gospel than to Jesus. On either of the other
views which I have sketched, the passage is import-
ant in its bearing upon the attitude of Jesus toward
1 So Weiss, Life of Christ, ii. 12-17. Wendt, Teaching of
Jesus, ii. 37 (orig. pp. 356, 357).
42 THE JOHANNINE THEOLOGY
the Old Testament. It illustrates his strong sense
of the continuity of divine revelation, culminating in
himself. He comes to establish no different religion
from that of the Jewish people. His work is a recon-
struction of their demolished temple. The divine
ideal which the Jewish religion contemplates, can be
realized only in his truth and kingdom. But his
words illustrate, at the same time, the wide separa-
tion between him and the actual religion of his con-
temporaries. He must build what they are destroying.
He ironically bids them go on with the work of de-
struction, to which they are devoted. They are blind
to the true meaning of their own history, false to the
divine ideal which is contained in their own Scrip-
tures and embodied in their institutions. He has
come to disclose the real import and goal of this
history, to reveal and to embody in himself this ideal ;
but with his conception of the Messianic work they
have no sympathy, and of the proofs which he gives of
being the Chosen of God they have no appreciation.
These two truths are brought out side by side in
other narratives. To the Samaritan woman he
affirms : " We [Jews] worship that which we know :
for salvation is from the Jews " (iv. 22) ; and, at the
same time, he contrasts his conception of God as
spirit (iv. 24) with the current Jewish idea " that in
Jerusalem is the place where men ought to worship "
(iv. 20), as well as with the tenet of the Samaritans.
The import of his teaching is : The Jewish people
have, indeed, preserved the true idea of God as com-
JOHN'S THEOLOGY AND THE OLD TESTAMENT 43
pared with that of other peoples, but this idea has
been greatly lowered and narrowed. The Jewish
people know the true God, but they do not know him
adequately. Their conception must be greatly ele-
vated and ennobled before it can be the basis of a
true spiritual worship. To bring this fuller knowl-
edge, I am come. The hour has already arrived
(verse 23) for worthier thoughts of God and of his
worship than those which prevail even among the
chosen people.
In no passage is the independence of Jesus, and his
elevation above the religious life and scriptural knowl-
edge of his contemporaries, more forcibly presented
than in the words : " Ye search the scriptures be-
cause ye think that in them ye have eternal life ; and
these are they which bear witness of me ; and ye will
not come to me, that ye may have life " (v. 39, 40).
It appears to me certain that the Revised Version has
rightly rendered ipawdre (verse 39) as indicative,
" ye search," instead of as an imperative, as our
older version renders, " search." The surrounding
verbs in the context are indicative {ouk e^ere, verse 38 ;
ov deXere, verse 40) ; the causal clause which follows,
" because ye think" etc., gives a natural reason for
the fact that they search the Scriptures, but not for
an exhortation to them to search them ; and the drift
of the passage as a whole shows that Jesus is rebuk-
ing their profitless study of Scripture. They search
the writings (ra? jpa4>d^), but in a manner so super-
ficial and prejudiced, and with so little discernment
44 THE JOHANNINE THEOLOGY
of their import, that they do not find God's true word
(^Tov \6tt' avrl ')(^dpno'i^ 16). He
closes by hinting at the greater fulness of revelation
through the incarnation in comparison with that made
in Old Testament times. The revelation made through
Moses — from which the activity of the Logos must
not be supposed to have been absent — was a revela-
tion of law which, in the nature of the case, could
make only a very partial manifestation of God. Com-
mandments and prohibitions are extrinsic to God, and
furnish, at best, but partial disclosures of his will and
nature. But in Christ revelation became personal.
God came close to men in a life which revealed the
very heart of God to them, and, while he still remained
hidden to the senses, lie was declared in his essence
and disposition by the Son, who in his essential life is
in perpetual and perfect fellowship with tbe Father.
A comparison of the Logos-idea, as thus developed,
with that of Philo, will reveal similarities of form with
striking and essential differences of content. The
Logos of John, like that of Philo, is the mediator
THE DOCTRINE OF THE LOGOS 97
between the absolute God and the world, but the
motive for the mediation in the two systems is funda-
mentally different. In Philo the motive lies in a
certain philosophical view of the world and of God.
The world is gross and evil, and the transcendent God
can hold no direct relations with it. God comes into
relation with the world only mediately through the
Logos. Thus the motive for the Logos-doctrine in
Philo is found in a metaphysical view of the universe.
With John the motive is historical. The fact of
divine revelation in Jesus Christ is the logical starting-
point of the Johannine theology. For John, God is
also transcendent, but his transcendence is ethical, not
metaphysical. For him the world is separated from
God, but this separation is due, not to the constitution
of the world, but to its sinfulness. Philo's system
rests upon a metaphysical dualism inherent in the
universe ; John's doctrine proceeds upon the idea of
an ethical dualism, incidental to the system and arising
from human sin. The Logos-doctrine is not adopted
and shaped by John — as by Philo — as a means of
solving the difficulties inherent in a certain philosophy,
but is adopted as a convenient and useful method of
presenting the fact that the pre-existent Son of God
became incarnate in Jesus Christ. John in the pro-
logue seeks to present to his readers, under the terms
of a doctrine which was current among them, two
truths concerning Jesus : (1) the fact of his saving
historical work, whose blessing he had himself experi-
enced ; and (2) the fact of his personal pre-existence
7
98 THE JOHANNINE THEOLOGY
and essential unity with the Father, to which Jesus had
testified in his teaching concerning himself.
Again, in John we have what is not found in
Philo, — a clear and consistent personification of the
Logos. In Philo the use of the word oscillates be-
tween the two common meanings of the term, reason
and word. The Logos, considered as the immanent
reason of God, is a name for an element or phase of
the personality of the absolute Being, while the Logos,
in the sense of the uttered Word of God, is treated
as a distinct hypostasis. These two quite different
senses of the term are not clearly distinguished.
The word is thus involved in vague and shifting
senses. Moreover, the relation of Philo's philosophy
to Old Testament and later Jewish thought, enhances
the uncertainty of its meaning. Many of Philo's titles
for the Logos, — the Wisdom of God, the Son of God,
the Archangel, the Man of God, etc., — seem to be
reproductions of Jewish conceptions which may be
understood figuratively or poetically. But in John
the identification of the Logos with the person of
Jesus Christ, and the clear assertion of his pretem-
poral existence and of his deity, make it impossible,
without exegetical arbitrariness, to interpret his lan-
guage in a mere ideal or poetical sense.
From what has been said of the differing motives
of the Logos-doctrine in John and in Pliilo, it is evi-
dent that the idea of the incarnation of the Logos
would ])e radically inconsistent with Philo's whole
system. The divine Logos could form no union with
THE DOCTRINE OF THE LOGOS 99
weak and corruptible human nature. The words o
\6yo aprov rov a\i)6iv6v) ; this genuine bread
from heaven God is now giving (hihwaiv^ them (verse
32); it is himself (verse 35). The saying gives great
offence (verse 41), but Jesus reasserts, in other terms,
his claim as the bearer of spiritual life. He is the
way to the Father ; he is the giver of the resurrection-
life (verse 44) ; those who really hear God's voice
recognize his message as divine ; faith in him is the
condition of eternal life (verses 45, 47). This stage
of the discourse reaches its culmination in the repeated
assertion that he is the living bread from heaven, and,
especially, in the more specific statement that the life-
giving bread is his flesh, which he will give for the
life of the world (verse 51),
The final paragraph of the discourse presents the
thought that spiritual life is secured by eating the
flesh of the Son of man and drinking liis blood
(verse 53). What is its import ? One answer is that
reference is here made to the Lord's supper. This
was the prevailing interpretation among the Latin and
later Greek Church fathers, and is adopted by Roman
Catholic writers and by several modern Protestant
scholars.^ But the exegetical difficulties connected
1 E. g., by Pfleiderer, Harnack, H. Holtzmaiiii, and, in a
modified form, by Plummer.
160 THE JOHANNINE THEOLOGY
with this view are very great. Jesus speaks of a
present and continuous eating and drinking (verses
54, 56) ; moreover, it is difficult to conceive of Jesus
as referring to the last supper in an argument with the
Jews at a time so far in advance of its establishment,
and especially in terms so mystical and so widely dif-
ferent from those actually used at the institution of
that sacrament. If the words as they stand are re-
ferred to the eucharist, the conclusion can hardly be
avoided that this application of them is due to the
writer of the Gospel, — a conclusion of which those
who deny its genuineness have naturally availed
themselves. Westcott justly criticises this interpre-
tation as follows : " To attempt to transfer the words
of the discourse with their consequences to the sacra-
ment is not only to involve the history in hopeless
confusion, but to introduce overwhelming difficulties
into their interpretation, which can only be removed
by the arbitrary and untenable interpolation of quali-
fying sentences." ^
The prevailing interpretation among Pj'otestants
refers the words to the propitiatory death of Christ,
This was the opinion of Augustine and of the Re-
formers, and is presented in the commentaries of
Lange, Godet and Meyer. It is favored by the follow-
ing considerations : (a) The term / tvill give (hwaoi,
verse 51) points to a future saving act; (6) the ex-
1 Commentary, in loco. For a detailed refutation of the in-
tei-pretation just stated above in the text, see also Meyer, in
loco.
THE WORK OF SALVATION 161
pression, to drink his blood, necessarily refers to his
death; (c?) passages like i. 29, iii. 14, and I. iv. 10
confirm this explanation. All three of these points,
however, are of doubtful validity. It is improbable
that a reference to the death of Christ can be legiti-
mately derived from the term / will give (Bcoaco'),
either on account of the tense or on account of tlie
significance of the word itself. The future may refer
to a continuous giving of himself for the life of the
world, as well as to one definite act, and the con-
nection seems to show that the verb SiBovat is used
throughout, not in the sense of giving himself up to
God in sacrifice, but in that of giving himself as food
for man's nourishment (^cf. verses 31-34).
The reference to the drinking of the blood of the
Son of man (verse 58) may be regarded as parallel
to that which is made to the eating of his flesh. If
the latter does not necessarily refer to his expiatory
death, it cannot be convincingly shown that the
former does so. Certainly the fact that Christ is else-
where spoken of as the Lamb of God (i. 29) and as a
propitiation for our sins (I. iv. 10), does not of itself
prove that he is presented in the same light in the
discourse under consideration. It is almost as diffi-
cult to suppose that in this address to hostile Jews
Jesus meant to dwell on the necessity of his sacrificial
death as it is to suppose that his words had reference
to the significance of the last supper. It would seem
that his meaning must have been, in that case, al-
together incomprehensible to his hearers.
11
162 THE JOHANNINE THEOLOGY
The difficulties attending these interpretations have
led many to adopt a third view which has, indeed,
been held in varying forms. In this third theory the
terms fiesJi and hlood are understood in an ethical or
mystical sense, and the eating and drinking spoken
of are supposed to include the entire appropriation of
Christ and his saving work. In this view the benefits
of his death would be logically included, though not
primarily or directly referred to in the terms flesh
and Hood. These words are regarded as symbols of
his life or person. Westcott understands by the flesh
" the virtue of Christ's humanity as living for us,"
and by the hlood " the virtue of his humanity as sub-
ject to death." ^ For Weiss the flesh and hlood to-
gether symbolize the weakness and finitude of human
nature in contrast to the celestial glory of the spirit-
ual nature. The eating and drinking therefore refer
to the believing reception of Jesus' human appearance
in his lowly form.^ Taking a similar view of its
terms, Wendt holds that the discourse is intended to
confute the idea of the Jews that, because of his
well-known human origin (verse 41 sg.), Jesus could
not be the medium of eternal life to mankind. Thus
the discussion " serves for the confirmation and ex-
planation of the thought which he elsewhere briefly
expresses by his self-designation as ' the Son of
^ Commentary, in loco.
2 Life of Christ, iii. 7. Weiss adds that the evangelist sees
in these words intimations of Jesus' violent death, — an idea
which is not involved in their original meaning.
THE WORK OF SALVATION 163
man.' " ^ Others do not attempt to assign distinct
senses to the words flesh and hlood or to find in the
statements concerning them any specific reference to
Jesus' lowly human form, but understand that to eat
his flesh and drink his blood is to make Christ wholly
ours, to participate spiritually in his life.
Dr. John Lightfoot confirms this view by citations
from Talmudic sources. In connection with them he
says : " There is nothing more common in the schools
of the Jews than the phrases of ' eating and drinking '
in a metaphorical sense." " Bread is very frequently
used in the Jewish writers for doctrine. So that when
Christ talks of eating his flesh, he might perhaps hint
to them that he would feed his followers not only with
his doctrines, but with himself too." One Rabbi
speaks of " eating the years of the Messiah ; " another
of " devouring " him. Lightfoot concludes : " To par-
take of the Messiah truly is to partake of himself, his
pure nature, his righteousness, his spirit ; and to live
and grow and receive nourishment from that partici-
pation of him, — things which the Jewish schools
heard little of, did not believe, did not think ; but
things which our blessed Saviour expresseth lively
and comprehensively enough, by that of eating his
flesh and drinking his blood." ^
It appears to me probable that this third interpre-
tation corresponds best with the primary import of
the discourse. It is not impossible, however, that, as
^ Teaching of Jesus, ii. 182 (orig. p. 475).
* HortB Hehraicce, in loco, Oxford trans., iii. 307-309.
164 THE JOHANNINE THEOLOGY
Weiss suggests, the writer, in reproducing the sub-
stance of the discourse in the light of subsequent
events, thought of them as fulfilled in a special manner
in Jesus' giving up his body to death, and even as
directly referring to this event. But the discourse as
a whole does not seem to warrant the supposition of
a primary and direct reference to his atoning death,
and in seeking an answer to the question, how,
according to the Johannine writings, Jesus effects
man's salvation, we are not carried by this discourse
beyond the general truth that he does this by giving
himself to men as spiritual food, or, dropping the fig-
ure, by offering himself as the object of faith and
by entering into loving fellowship with men. More
specific references to the work of salvation must be
sought elsewhere.
In several places Christ is said to have come to
save men. " God sent not the Son into the world to
judge the world ; but that the world should be saved
(Jva (TwOr) 6 K6a/Jio ovoixarC fiov,
€Keivoer contra, Tholuck, Luthardt,
Godet). This question does not essentially concern our pres-
ent use of the passage.
THE NATURE OF THE SPIRITUAL LIFE 257
seem natural (with Meyer and others) to take the
words " Other sheep I have " as prophetic, espe-
cially in view of the statements of the prologue that
the life of the Logos " was the light of men " (i. 4),
"the true light which lighteth every man, coming
into the world " (o (fxort^et irdvTa avOpcoTrov ip')(oiA,evov
ek TOP Koafjbov, i. 9). Whichever of three possible
constructions ^ be adopted for the participle ep'xpfxevov
here, the passage asserts the universality of revela-
tion through the Logos ; nor does it merely assert
that the Logos enlightens all men in general (TrdvTaiTov :
which lighteth every man that cometh (or as he cometh) into
the world (so most of the Fathers and Reformers, Vulg., A. V.,
Meyer, Plummer, Dwight). A majority of modern exegetes
adopt the first construction.
17
258 THE JOHANNINE THEOLOGY
upon a basis of nature oi* of desert : it rests upon
divine grace alone, but upon a grace which is not
restricted, but world-wide in its operation.
The nature of the Christian life is further exhibited
by the use of a considerable variety of descriptive
phrases, the most important of which are, abiding or
being in Christ (or in God), the dwelling of Christ
(or of God) in the believer, — both forms of expres-
sion are sometimes combined, — fellowship with Christ
(or with God), and eating the flesh of the Son of
Man and drinking his blood. ^ What the significance
and consequences of this " abiding " are may best be
determined by a careful observation of the connec-
tions of thought in which the expression occurs. The
test of abiding in Christ is said to be obedience to
his commandments and the following of his example :
" Hereby know we that we are in him : he that saith
he abideth in him ought himself also to walk even as
he (Christ) walked " (I. ii. 5, 6). Again, the holding
fast of the truths which were first taught his Christ-
ian readers is urged by the apostle as the condition
of abiding in the Son and in the Father (I. ii. 24).
This verse has been paraphrased thus : " Let the
truths which were first taught you have a home in
your hearts : if these have a home in you, ye also
shall have a home in the Son and in the Father"
(Plummer). In verses 27 and 28 the abiding of the
believer in Christ is closely associated (not strictly
^ The passages are tabulated in Westcott's Epistles of St.
John, pp. 174, 175.
THE NATURE OF THE SPIRITUAL LIFE 259
identified) with the " anointing " (%/9to-/xa) which the
Christian has received, that is, with the gift of the
Holy Spirit. . This chrism is personified and repre-
sented as abiding in the Christian and teaching him,
— a work which seems to be thought of as a condi-
tion or preparation for his abiding in Christ. These
verses appear to be explained by I. iv. 13 : " Hereby
know we that we abide in him, and he in us, because
he hath given us of his Spirit." Another clear note
respecting the meaning of abiding in Christ is struck
in I. iii. 6 : " Whosoever abideth in him sinneth not
{ovx dfiaprdvei — does not live the sinful life) : whoso-
ever sinneth (Tra? o dfjiaprdvoov — every one wlio lives
tlie life of habitual sin) hath not seen him, neither
knoweth him."
From these passages it appears that to abide in
Christ (or in God) is to forsake the sinful life, to
keep his words and to exemplify his spirit. In short,
it is to live the life of love : " God is love ; and he
that abideth in love abideth in God, and God abidetli
in him " (I. iv. 16). But the further question arises,
whether a personal, mystical relation is also involved
in this and kindred expressions. It seems difficult to
doubt that this is the case when one reads the alle-
gory of the Vine and the Branches (xv. 1-6). Even
Weiss, who seeks to exclude all mysticism from the
Johannine idea of faith, admits that " abiding " in
Christ implies a "mystical union, a oneness of person
with him." ^ The allegory depicts the necessity of
1 Btbl. Theol. § 149, d, note 12.
260 THE JOHANNINE THEOLOGY
un organic and vital union between the believer and
Christ. To abide in him (verse 4) is equivalent to
bearing a relation to him analogous to that of the
branch to the vine (verse 2) from which it draws its
life. Such a union is the condition of all fruitfulness
(verses 4, 5). Apart from him the disciple can do
nothing, that is, can bear no fruit of Christlike love
and service. It is noticeable that the thought passes
directly from the figure of the vine to that of loving
fellowship between him and his disciples : " Even as
the Father hath loved me, I also have loved you :
abide ye in my love" (verse 9). The fundamental
idea of the allegory is that of the close, constant,
loving fellowship of life between the believer and his
Lord.
This fellowship of the believer with Christ involves
fellowship with the Father and the indwelling of Christ
and of God in the Christian man. " Our fellowship
is with the Father, and with his Son Jesus Christ"
(I. i. 3). He who keeps God's commandments abides
in God, and God in him (1. iii. 24). God abides in
those who love one another (I. iv. 12). A reciprocal
abiding of the believer in Christ, and of Christ in him,
is more than once mentioned (xiv. 20 ; xv. 5) ; and the
possible closeness of this union is emphasized by its
being compared to that which subsists between the
Son and the Father : " And the glory which thou
hast given me I have given unto them ; that they
may be one, even as we are one ; I in them, and thou
in me, that they may be perfected into one ; that the
THE NATURE OF THE SPIRITUAL LIFE 261
world may know that thou didst send nic, and lovcdst
them, even as thou lovedst me " (xvii. 22, 23).
Wo have ah-cady had oecasion, in treating of the
Johannine doctrine of salvation, to consider the three
principal interpretations of tlie expressions eating the
flesh, and drinking the blood of the Son of man
(vi. 52-59 ; see pp. 159-164). In the view which we
adopted these phrases are descriptive of the living
appropriation of Christ to the heart. "Flesh" and
" blood " stand as symbols of his very self. To par-
take of these is spiritually to approi)riate Christ by
an intimate life-union with him. This conception of
his meaning is the most comprehensive one. It does
not wholly exclude the ideas which are derived from
them by other explanations, but, in a measure, includes
them. The appropriation of Christ, in the fullest
sense of the word, includes the believing acceptance
of the benefits of his sacrificial work which are per-
petually symbolized and attested in the Lord's sup-
per. Christ is himself, in his whole person, work,
and spirit, the bread of life ; and to eat his flesh and
drink his blood is the same as to feed upon that living
bread of God which came down out of heaven (verses
57, 58) ; it is to live " because of him ; " it is to strike
the roots of one's life into Christ.
This review of the passages which illustrate the
nature of the relation which the Christian sustains to
the source of his spiritual life, may fitly close with a
notice of a passage which is a complex of the religious
ideas found in the writings of John : " Yet a littlo
262 THE JOIIANNINE THEOLOGY
while, and the world bcholdeth me no more ; but ye
behold me : because I live, yc shall live also.^ In
that day ye shall know that I am in my Father, and
ye in me, and I in you" (xiv. 19, 20). Jesus had
just been speaking of his coming to them through the
presence of the Spirit (verse 18), and now adds that
soon his bodily form — which is all that the w^orld
can see of him — will be withdrawn from human
sight ; the literal, physical beholding of him w^ill be
no longer possible, but his disciples will continue to
behold him with the eye of the spirit ; he will still
seem real and present to them through the spiritual
perception which they have of him. When the senses
can no longer discern him he will still disclose him-
self to the mystic vision of the soul. To this concep-
tion is added that of living through his life. Re-
moved though he will be from the world's natural
sight, his life will not be quenched. He will live on
and work on in unseen, unknown ways in the world
of the Spirit. Because his life and power are change-
less and eternal he will continue to be the source of
spiritual life to all who look to him. Such words
carry the mind beyond the realm of time and sense
^ Many scholars (so Meyer and Weiss ; per contra, Godet and
Westcott) would translate the latter part of this verse thus :
"but ye behold me because I live and (because) ye shall
live," making the two assertions "I live " and "ye shall live "
assign the reason for the statement "ye behold me," instead of
treating them as together constituting an independent proposi-
tion. The rendering of our English versions appears to me to
give the more forcible sense.
THE NATURE OF THE SPIRITUAL LIFE 263
into the world of eternal reality. To this world
Christ belongs, — in it he lives and works ; into that
world the eye of faith pierces, and up to its heavenly
heights of holy peace and calm he lifts those who join
their lives to him.
But even in this region of transcendent mystery
the mind is not " in wandering mazes lost." Thought
is still held captive by the sense of those personal
relations which lie at the basis of all religious life and
experience. "In that day ye shall know that I am
in my Father, and ye in me, and I in you " (xiv.
20). The spiritual vision of Christ, and spiritual life
through his life, shall but make more clear and certain
his own perfect union with the Father, and the mutual
fellowship of his disciples and himself. And what
is the bond of this union ? Love (verses 21, 22).
These high, mystic terms — beholding, living, indwell-
ing— are at once translated into that practical but
all-embracing principle of love. He who loves and
obeys me, he it is to whom the vision of God comes.
Our passage, therefore, forms a fitting transition to
the special study of the idea of love in our sources.
But before passing on to the consideration of that
subject, let us cast a glance backward over the relig-
ious conceptions which we have just reviewed, and
seek to make some practical estimate of their import.
In the first place, the ideas which we have been con-
sidering illustrate what I may call an intensely religious
view of Christianity. I mean that they all rest upon
the supposition that God is very neai us, and that the
264 THE JOIIANNINE THEOLOGY
forces of the spiritual and eternal order constantly
penetrate our world. Religion is a very personal affair.
It is not depicted as consisting in the performance of
sacred rites, or even in the doing of specific duties. It
is rather a relation of fellowship with God as revealed
in Christ, and therefore a relation of likeness to him.
The religious life is not a play of feeling within our-
selves ; it is not a mere collection of good deeds and
virtues which we have achieved ; it is a divine im-
partation from God ; it is the response of the human
spirit to the life-giving touch of the Father of our
spirits. The descriptions of Christian life and expe-
rience which we have studied assume that religion
is the divine life in man ; that the world of religious
thought and feeling is a world of realities, and not
of phantoms.
Again, the Johannine conception of religion is es-
pecially favorable to devotion. It appeals powerfully
to the imagination and the heart ; it keeps alive the
sense of a real and present Saviour ; it fills life, not
merely with hopes of a future blessedness, but with
a present fulness of joy and richness of experience.
No New Testament writer has so vividly conceived
the powers of the heavenly world as operative here
and now, as the apostle John. If, as his legend de-
scribes, he has soared into the sun, he has brought
down into our sinful world and common life some-
thing of the warmth and glory of the everlasting
Light. Eternal life is already here ; the world of
time and sense is swallowed up in the world of the
THE NATURE OF THE SPIRITUAL LIFE 265
Spirit; and life is transfigured by the presence and
the love of God.
Our author's religious ideas are also very practical.
Religion is character. " He that doeth righteousness
is righteous, even as he [Christ] is righteous " (I. iii.
7). Christ has interpreted the nature of God to man;
his life is therefore the true norm of character.
Likeness to him is the all-comprehending require-
ment of religion. To be like God in love, in sym-
pathy, in helpfulness, is the sum of every Christian
obligation. All duties repose upon this deep founda-
tion. This is the reason for living the Christian life
upon which all other reasons rest. Any conception
of religion must involve a high standard of character
which presents, as John's does, a pure and spiritual
idea of God, and then defines the religious life to be
a fellowship and affinity of spirit with him. We may
sum the matter up by saying that, while there is
little in the Gospel and First Epistle of John which
is adapted to prolnote the strifes of sect and the dis-
putes of theological parties, these writings remain
what they have ever been since their composition
and will probably be to the end of time, — the two
incomparable manuals of religion, matchless por-
trayals of the richness, beauty, and blessedness of
the spiritual life.
CHAPTER XI
THE DOCTRINE OF LOVE
Literature. — Reuss : Hist. Christ. Theol, Of Love,ii. 482-491
(orig. ii. 538-549); Westcott : Epistles of St. John, The Idea of
Love, pp. 130-133 ; Beyschlag : Neutest. Theol., Die Liebe,
ii. 459-462 ; Baur : Neutest. Theol, Die Liebe des Vaters zum
Sohn und Gottes zur Welt, pp. 397-400 ; Wendt : Teaching oj
Jesus, Admonition to love in the Johannine fai-ewell discourse,
i. 357-362 (orig. pp. 287-292) ; Messner : Lehre der Apostel,
Die Liebe, pp. 351-354 ; W G. Ballentine : Art. " Lovest Thou
me ? " in the Bibliotheca Sacra for July, 1889, pp. 524-542 ; E. A.
Park : Sermon on " God is love," in his Discourses, pp. 155-180.
The principal passages which ilkistrate the idea of
love as presented in our sources, are very familiar, and
to a considerable extent have been already quoted.
The passages have been fully tabulated by Westcott.^
It will be sufficient for our purpose to give a brief
resume of his grouping. The passages are distributed
into classes witli reference to two points : (1) the term
which is used to express the idea of love, and (2) the
subject and object of the love that is predicated.
Two verbs meaning to love are frequently used in
John's writings, ayaTrdv and (fjtXeiv. The noun ayaTrrj,
1 The Epistles of St. John, pp. 130-133.
THE DOCTRINE OF LOVE 267
corresponding to a'^airav^ also occurs frequently, but
(jiiXia, which would correspond to (f>i\€Lv, is not found.^
The proper difference between these two verbs has
been frequently defined by scholars with great care.
I can therefore do the reader no better service than
to quote two or three of these definitions. " 'Ayairdv
properly denotes a love founded in admiration, vener-
ation, esteem, like the Latin diligere, to be Icindly dis-
posed to one, to wish one well ; but ^tkeiv denotes an
inclination prompted by sense and emotion, Latin,
amare ; ut scires, eum a me non diligi solum, verum
etiam amari (Cicero).'"'^
" ^iXelv denotes the love of natural inclination,
affection, — love, so to say, originally spontaneous,
involuntary ; ar^airav, on the other hand, love as a
direction of the will. . . . The range of <^i\elv is wider
than that of a'^airav, but a<^airav stands all the higher
above ^Ckdv on account of its moral import. It docs
not in itself exclude affection, but it is always the
moral affection of conscious deliberate will which is
contained in it, not the natural impulse of immediate
feeling." 3
" <^i\dv {amare) denotes a passionate, emotional
warmth, which loves and docs not care to ask why ;
the affection which is based on natural relationship, as
of parents, brothers, etc. ^Aryairdv {diligei-e) denotes
^ This word occiu'S in the New Testament only once, — James
iv. 4, "the friendship ((fyikia) of the world."
2 Thayer's Lexicon, sub voce, i\€lv (xi. 3, 36), while that for the three members
of the family, who are named in succession, is ex-
pressed by ayajrav (xi. 5). This usage is sometimes
explained by saying that in verses 3 and 36 the
sisters and the Jews, who speak of Jesus' love for
Lazarus, naturally use the more emotional word,
while the evangelist, who speaks in verse 5, uses the
loftier and less impulsive word (so Plummer and
Westcott). Others think that the higher word ayairdv
(in xi. 5) is chosen with great delicacy by John be-
cause the sisters, Martha and Mary, are also men-
tioned (so Meyer and Weiss). H. Holtzmann regards
the two examples just cited (iii. 35, cf. v. 20 ; xi. 3,
36, cf. xi. 5) as proving that John uses the two verbs
promiscuously.
The love of the disciples for Christ (viii. 42 ; xiv.
15 sq.) and for their brethren (xiii. 34 ; xv. 17 et al.}
is generally designated by ayairdv, although (fnXelv is
also found (xvi. 27 ; xxi. 15 sq.). The passage last
cited is one of considerable interest and difficulty in
its bearing upon the usage of the words. Jesus twice
asks Peter : ayaTrd'i fie ; and Peter replies : <^iXw o-e.
The third time the question is : ^tXeZ? /xe ; and Peter
still answers : (j)t\(b ae. The almost universal opinion
of interpreters is that the change of words is inten-
THE DOCTRINE OF LOVE 271
tional, and that the point of the conversation is largely
lost by overlooking the distinction. The view gener-
ally adopted is that Jesus nses the loftier word ex-
pressing deliberate choice and devotion, and that
Peter hesitates to claim such a love, but affirms the
love of personal affection : ^t\c3 ae. Jesus then drops
to the level of Peter's own assertion, and says : Are
you sure that you love me even thus — <^iXet? /xe ; —
alluding, probably, to Peter's previous denial of him,
and, perhaps, asking the question three times be-
cause of the three denials. To this question Peter
replies affirmatively, but without claiming more than
the affection denoted by cfuXelv. Some have called in
question the distinction upon which the foregoing
interpretation proceeds, on the ground of the seem-
ingly interchangeable use of the terms which we
have already noticed. Even Weiss, who observes the
natural distinction of the words in the other cases,
thinks it doubtful whether it is applicable here. If
Jesus had throughout employed ayaTrdv, while Peter
uniformly used (fnXeiv, the recognition of the distinc-
tion would be, in my judgment, more natural than it
now is. The supposition of an intentional change
from ayaTrdv in the first two to (f)t\€iv in the third
question, is unnecessary to the sense and force of the
passage, and seems somewhat over-subtle. Moreover,
it must be remembered that this conversation, in all
probability, was held in Aramaic, in which no such
distinction as that between the two Greek verbs could
have l)een marked. To this difficulty it is replied that
272 THE JOHANNINE THEOLOGY
we must deal with the Greek version of the event as
we have it, and that by some additional words or ges-
tures the Lord may have made such a distinction as
the Greek has preserved.^
Whatever opinion be adopted respecting these few
doubtful cases which we have just mentioned, there
can, I think, be no reasonable doubt that the distinc-
tion between a^airav and (f)c\eiv is, in general, appli-
cable in the writings of John.^ Even in those few
instances where the two words appear to be used
synonymously there is a certain presumption that a
difference of meaning is really implied. In any case,
we have here to do with love in the distinctively
moral and religious sense, which is specially denoted
by ayaTrdv and ayaTn]. It is necessary next to no-
tice what is affirmed of the subjects and objects of
this love, and then to inquire into its nature and
significance.
When God is the subject of this love there are
1 So Schaff, in Lange on John, in loco.
2 Dr. W. G. Ballentine, in an elaborate article on the subject
{Bihliotlieca Sacra, Ju\j, 1889), not only denies that there is any
distinction betweeii dyarrdv and (piXflv in John xxi. 15 sq., but con-
tends that the distinctions commonly made between them are
not applicable in the New Testament generally. His evidence
is drawn almost wholly from the Septuagint, where he shows
that the words are often used without discrimination. A
promiscuous use of the terms in the New Testament would not
necessarily follow from such a use in the Septuagint, nor would
a few cases in which the distinction between them is doubtful
suffice to prove that the New Testament writers in general
used the words synonymously.
THE DOCTRINE OF LOVE 273
three objects upon which it is said to terminate, the
Son (iii. 35 et al), the world (iii. 16), and the disci-
ples of Christ (xiv. 21, 23). In I. iv. 10, 11, John
speaks of the love which God has shown to his
readers in sending Clirist as the propitiation for
their sins. This passage refers, therefore, to God's
love to them while they were yet sinners, and belongs,
practically, with iii. 16, which speaks of his love to
the world (6 /coV/xo?). Of similar import is I. iii. 1, 16 :
"Behold what manner of love the Father hath be-
stowed upon us," etc. While, therefore, the love of
God to the sinful world is not often explicitly men-
tioned, it is several times referred to, and is assumed
in many passages besides those just cited. The Son
is said to love the Father (xiv. 31), and his disciples
(xiii. 1 ; xiv. 21). Christians are spoken of (I. v. 1,
2) in contrast to non-Christians (v. 42; I. ii. 5), as
loving God, and still more frequently as loving Christ
(xiv. 21-28) and one another (xiii. 34, 35 ; I. iii. 10-
14). Over against this true religious love to God and
man stands the love of darkness (iii. 19), or of the
world (I. ii. 15).
It will be seen that the love which is so central in
John's conception of religion is a personal relation
between man and God, on the one hand, and among
men themselves, on the other. The apostle reaches
his highest point of contemplation in placing the seat
of love in the very nature of God himself. The duty
of men to love one another springs from the nature
and source of love. It is a divine principle, a
18
274 THE JOHANNINE THEOLOGY
quality of God's own nature and action ; nay, it is
a name for God's ethical nature itself. The life of
true love is therefore a divinely imparted life. It is
derived from God and involves fellowship with him.
Whence it follows : " He that loveth not knoweth not
God ; for God is love " (I. iv. 8). For the mind of
John the ethical nature of God determines the nature
and demands of the Christian life. To be like God
is the sum of all Christian obligations. " If we love
one another, God abideth in us, and his love is per-
fected in us " (I. iv. 12). " God is love ; and he that
abideth in love abideth in God, and God abideth in
him " (I. iv. 16).
It should not, of course, be supposed that in saying
" God is love " the apostle intended to construct a
scientific definition of the moral nature of God. In
the very nature of the case, love scarcely admits of
accurate and exhaustive definition. The analysis of
the divine attributes to which we in modern times are
accustomed did not engage the minds of the New
Testament writers, who spoke in popular language
and for practical religious ends. But while it is im-
possible to maintain that John had ever proposed
to himself to construct a precise conception of love
which should answer the demands of scientific thought,
he has, nevertheless, given us a concise statement of
God's moral nature upon which theological thought
cannot improve. It is, at any rate, quite unjustifiable
to treat his statement as if it meant only that God,
as a matter of fact, has love for men, or that he has
THE DOCTRINE OF LOVE 275
chosen — though he might have done otherwise — to
love his creatures, on the theory that love is only a
subordinate attribute of God which it is optional with
him to exercise or not. Whatever be the scope or
content of love, as John uses the word, it certainly
represents to his mind an essential and constituent
element in the divine nature, and theology has never
been able to construct a better definition of the ethical
perfection of God than is contained in the apostle's
words : " God is love." ^
I am persuaded that no proposition could be more
directly contrary to the fundamental principles of
John's teaching than that which has been so com-
monly affirmed in theology that justice is the central
and all-determining attribute of God, to which love is
only subordinate and secondary. This is the formula
1 " The saying of the apostle, ' God is love,' is the best com-
pendium of the Christian idea of God." — Van Oosterzee, Christ-
ian Dogmatics, i. 269. " Love is the supreme, the only adequate
definition of the essence of God." — Dorner, System, i. 454. " God
himself is good only as he is love, and his holiness and right-
eousness depend upon his love." — Muller, The Christian Doctrine
of Sin, i. 113. "God is love, the perfect, the absolutely good
and only good Being, so that no attribute or activity can be as-
cribed to him which cannot be derived from his love." Nitzsch,
Systein, p. 145. " In the Old Testament love is an attribute
of God, one of many exercised in particular relations. In the
New Testament first love can be shown to be the very Being of
God as answering to the revelation in Christ ; and we may see
a certain fitness in the fact that this crowning truth is brought
out in the latest of the apostolic writings." — Westcott, The
Epistles of St. John, p. 168.
276 THE JOHANNINE THEOLOGY
which a rigorous, formal logic has sought to apply in
theology, upon the assumption that God is a judge
rather than a Father, and that the world which he
has made is a legal rather than a moral world. Some
show of justification for this view may be found in
the legalism of the Old Testament, although an appeal
in support of it to the Talmud, which represents the
later religious thought of Judaism when juridical con-
ceptions had wellnigh supplanted moral ones, would
be far better warranted. It may seem to be favored
by the survival in Paul of some traces of Pharisaic
thought, but with both the language and spirit of
John it is in irreconcilable contradiction. This sub-
ject will meet us again when we come to consider the
relation of love to righteousness.
John neither gives us a definition of love, nor fur-
nishes the material for a formal definition. What his
conception of love is, we are left to infer from tlie
qualities which are ascribed to it and the actions
which flow from it. The more important of these we
will enumerate.
(1) Love is a personal relation of communion or
fellowship, or, at least, looks forward to the constitu-
tion of such a relation. The intimate fellowship of
the Father and the Son illustrates the highest form of
love. It involves perfect fellowship of sympathy and
interest, and the perfect mutual delight of each sub-
ject in the object of love. John presents this perfect
communion as the type of love among men : " Even
as the Father hath loved me, I also have loved
THE DOCTRINE OF LOVE 277
you : abide ye in my love. . . . This is my command-
ment, that ye love one another even as I have loved
you " (xv. 9, 12). Here the love of the Father for
the Son is the norm of the Son's love for his disciples,
and this love, in turn, is the type and measure of
all true love among brethren. Love is a personal
life-union involving reciprocal delight, interest, and
attachment.
This relation is sometimes described as an indwell-
ing, or abiding, of one person in another. This mode
of expression is doubtless chosen in order to empha-
size the closeness of the relation. Love involves a
certain " oneness " of those whom it unites. Each is
at once the subject and the object of love. Love is
mutual, or, at least, naturally tends to become so. A
community of feeling, thought, and interest springs
up where love binds persons together. Jesus prays
that his disciples " may be one " even as he and the
Father are one, and explains in what follows that this
unity of which he speaks is a unity which is born of
love : " I in them, and thou in me, that they may be
perfected into one, that the world may know that
thou didst send me, and lovedst them, even as thou
lovedst me " (xvii. 23).
Love is, therefore, the true unifying bond among
men. It is the principle which leads each to make
the interest of all his care. From this consideration
it appears, as John says, that " love is of God " {etc
Tov 6eov, 1. iv. 7) ; it is a principle essentially divine.
The capacity to love is implanted in man by him in
278 THE JOHANNINE THEOLOGY
whose image he is made. As God is the ground of
all unity and harmony in the universe, so God-likeness
among men, that is, love, is the true bond of brother-
hood. Selfishness is the principle of isolation ; love
alone binds men together in helpful and happy rela-
tions. All love among men is a reflection of the
divine nature in them, and a trace of the presence in
human life of him who is ever seeking to reconcile
men to himself, to one another, and to their true
destiny ; to solve the contradictions and abolish the
discords of life, and to unite men in the kingdom of
love and peace.^
(2) It follows from what has been said that love
is by its very nature a social virtue. Love carries us
out of ourselves. It is essentially inconsistent with
the indifferent temper. It is an active, forthputting
quality whose very nature is violated by the hermit-
spirit. Love implies mutual relations and common
interests. It is the social principle in man. Mutual
service and helpfulness, which spring out of love,
make social life possible. If these were wholly want-
ing, society would revert to barbarism, which is sim-
ply extreme individualism involving utter disregard
of others or of the general weal. Love is therefore
the only principle on which a true civilization can
be built.
This idea is involved in the doctrine which John so
often presents, — that love is the true basis of union
1 For an ample discussion of " uniting love," see Sartorius
on The Doctrine of Divine Love, pp. 260-309.
THE DOCTRINE OF LOVE 279
in the kingdom of God. One brotherhood knit to-
gether by love is the ideal society. The kingdom of
God is realized among men in proportion as they live
the life of love, that is, in proportion as they love one
another as Christ has loved them. As the provisions
of redemption proceed from the divine love, so the
realization of its results in the life of the world must
be brought about by the reign of love in mankind.
The divine love is redeeming the world into itself.
Salvation springs from love and man is saved unto
love. This is but to say that God in redemption is
bringing men to himself, and uniting them into a
brotherhood through their common likeness to him-
self. Here again we see illustrated a peculiarity of
John's thought which we have more than once ob-
served, — the tendency to ground the whole nature
and all the requirements of the religious life in the
being of God. Love must be the true principle of
fellowship in the divine kingdom and the law of
Christian duty, since God is love. Religion is man's
fellowship with God, and involves fellowship among
men, and neither is, in its best sense, possible except
upon the basis of ethical likeness to God.
(3) The possession of love is the guaranty of right-
eous living. The life of love and the life of sin are
essentially incompatible. The apostle puts this prin-
ciple forward in the sharpest possible form when he
says : " Whosoever is begotten of God " — that is,
has entered the life of love — " does not commit sin
{afiapriav ov Troiet), because his seed abideth in him :
280 THE JOHANNINE THEOLOGY
and he cannot sin, because he is begotten of God"
(I. iii. 9). Love and sin are contrary, that is, love is
essentially righteous. Many other passages presup-
pose this idea. Brotherly love is a quality of those
who abide in the light, that is, live the life of love in
fellowship with God, while hatred of one's brother is
a work of darkness, that is, a mark of the sinful life
(I. ii. 10, 11). Love of the world — supreme attach-
ment to the pleasures and possessions of this outward,
passing order of things — is inconsistent with love to
the Father, which implies fellowship of life with God,
and moral likeness to him (L ii. 15-17). Again, the
bestowment of the Father's love upon men, and the
answering love of the human heart makes men chil-
dren of God, and as such the sinful world does not
know them. Their lives are ruled by love, and the
world has no just appreciation of that sort of life.
As the world in its selfish isolation from God does
not, in an ethical sense, know him, so does it not
know those who have entered into the divine life of
love, since love and sin are opposites (L iii, 1). The
same thought is amplified in the verses which follow.
Childship to God involves the hope of increasing like-
ness to him (or to Christ). " Every one that hath
this hope (of becoming like the divine ideal) set on
him (Christ), purifieth himself, even as he (Christ) is
pure" (Liii. 2,3).
The centrality of love in the Christian life is ex-
plained by the fact that the apostle has a comprehen-
sive and profound view of the nature of love. It so
THE DOCTRINE OF LOVE 281
includes or involves all the moral perfections of God
that it can be made the law and measure of all his
commandments. Love is therefore central in religion
because it is central in God ; and as it is central in
his nature, so is it central in his action and require-
ments. The limitation of the meaning of love by
which it is made a name for benevolence or good-
nature, and is then set in sharp contrast to right-
eousness and made secondary and inferior to it, is a
procedure in theology which can find no warrant in
John's conception of the subject. To his mind, love
and righteousness are inseparably intertwined ; in
fact, they are essentially one. Love is holy in its
very nature ; the life of love is the righteous life.
Over and over the apostle insists that the sinful acts
of men spring from lack of love. To do righteousness,
that is, to live the righteous life, and to love are syn-
onymous (L iii. 10). Cain's murder — a representa-
tive sinful deed — illustrates the violation of the
principle of love which from the beginning of Christ's
teaching had been the substance of the gospel mes-
sage "(I. iii. 11, 12). The absence of love is moral
death ; the possession of love is eternal life (I. iii. 14).
Love to God begets pity and compassion. The
apostle contends that a man cannot be a Christian
and refrain from pitying and helping a brother in dis-
tress (I. iii. 17) ; yet it is gravely argued in theology
that it is optional with God to withhold mercy or
grace from his creatures without the impairment of
his perfection. It would be denied by none that the
282 THE JOHANNINE THEOLOGY
exercise of pity, compassion, or grace, is good. Yet
it is held to be optional with God whether to be good
to that extent, or not. It has been claimed that what
is false in philosophy may be true in theology. This
appears to be the only principle on which the theo-
logical dictum to which we have just referred can be
justified. I have more than once referred to it in
order that it might bo looked at from different sides
and tested by the various expressions of the apostle,
which illustrate his conception of love. If it is true
in dogmatic theology, it is certainly false in John's
whole philosophy of revelation and life. It affirms a
possible disposition or mode of action on God's part
which, according to John, would vitiate the character
of a Christian man. The argument which John's
writings furnish against the dictum in question might
be briefly summed up in saying: God is Christian;
that is, Christ is, in his character and commands,
the interpreter of the nature and action of God, and
the import of his message is that God is love, and
that love is in its very nature pitying, generous,
and forgiving.
At the risk of some possible repetition let us follow
out the conceptions of God as love and of the essen-
tial unity of righteousness and love, which we find
in John. Love is essential and constituent in God's
nature. If God is love, he must act as love. A
quality or attribute without which God would not be
the perfect Being he is, cannot be merely subordinate
in his nature, and cannot be conceived of as merely
THE DOCTRINE OF LOVE 283
passive or quiescent. Love has been eternally opera-
tive within the internal relations of the Deity. In
these relations it is not only constitutive but it operates
from an ethical necessity springing from the nature
of God. Let us apply the subject to created spirits
who have never sinned. If love moved God to create
them and to sustain them in life, is it rational to sup-
pose that God can withhold his love from them, — that
in the case which we have supposed love is a purely
optional attribute ? To me this seems quite incon-
ceivable, it being understood that the necessity to love
of which I speak is a purely moral necessity spring-
ing, not from any source outside the Deity, but from
his own immanent perfections. If love is a quality
so essential in God that without it he would not be
God, it is surely no presumption to say that God must
love, at least, his sinless creatures, since love cannot
be essential and constituent in his nature and purely
optional as to its exercise.
It is needless to follow out in detail the application
of the dictum in question to the subject of redemption.
It is sufficient for our purpose to show that the theory
that retributive justice is superior to and independent
of love in God, and that there springs from his very
nature a necessity that he should be just, but no
necessity that he should be gracious or generous, is
incongruous with the teaching of the apostle John.
We may, however, add that since, as all admit, God
has always loved even sinners, it is probably according
to his nature to do so. If love were only secondary
284 THE JOHANNINE THEOLOGY
and subordinate to justice, it would be unlikely that
the lower attribute would always prevail. If, as Cal-
vinistic theology has so urgently asserted, there is a
conflict in the Divine Being between love and justice,
it is certainly strange that the supreme attribute
whose exercise is absolutely necessary did not triumph
over the subordinate and optional quality, and exclude
the sinful world from salvation altogether. This
theology really lays no logical ground for a plan of
grace for sinners. It is inconceivable that a work of
gracious salvation could ever be begun if God were
what this theory defines him to be.
Respecting the attitude of God as love toward sinful
men, it is important not to confound two widely dif-
ferent conceptions, that of any obligation on God's
part to love sinners as such, and that of his obligations
to himself as the perfect Being. There is nothing, of
course, in the sinful man as such which can make a
claim upon God's mercy or constitute a basis of obli-
gation, but there is an obligation to show mercy
which is grounded in the Divine Being himself as
morally perfect, that is, as uniting in his own nature
all possible excellences. When it is argued that as
men must be righteous but may or may not be kind,
so God must be just, but may or may not be merciful,
the premises should be carefully tested. Suppose a
man chose not to be kind. Is he, in that case, the
sort of a man which he ought to be ? Is he as good,
as morally excellent, as he would be if he were kind ?
Certainly not, unless one denies that kindness is a
THE DOCTRINE OF LOVE 285
virtue. A man even is under obligation to be kind.
How preposterous to claim that God is less obligated
to perfection of life than man. His obligation to pos-
sess and to exercise all virtuous attributes is absolute,
but it is founded in nothing above or outside himself,
but in his own eternally perfect ethical nature.
The view that love can be a passive, quiescent, or
potential quality only, is contrary to the very idea of
love. Love is an active power, an energizing affec-
tion. To conceive of it as possibly quiescent or non-
operative in the perfect Being is to misconceive its
nature. Such a conception cannot be applied even in
human relations, to say nothing of its inapplicability
to God in his relations to his creatures. What would
be said of a man who maintained that he was at
liberty, at will, to love his fellow-men or not ? The
character of the strictly and merely just Shylock who
felt that it was optional with him whether he should
be kind or merciful, and who chose not to be so, has
not been generally admired. It is amazing that theo-
logical speculation should ever have held that such a
disposition may be regarded as conceivable and possi-
ble for the God of all grace.^
^ Cf. my review, in the New Englander for June, 1888, of Dr.
A. H. Strong's Philosophy and Religion, — a work in which it is
maintained that holiness and love are essentially different ; that
holiness is the fundamental and determining attribute of God,
and that justice, therefore, must be exercised, while benevolence
or love — the self -imparting impulse in God — may he exercised
or not. " As we may be kind but must be righteous, so God,
in whose image we are made, may be merciful, but must be
286 THE JOHANNINE THEOLOGY
(4) Love is presented in John as the giving im-
pulse in God, the motive of his self-communication.
" God so loved the world that he gave " (iii. 16), is
the keynote of John's doctrine of love in this aspect
of it. The gift of the Son for the salvation of the
world is the supreme expression and proof of God's
love for the world. As this greatest of his gifts is
born of love, so also are all his benefactions and self-
impartations. It is the very nature of love to give
and to bless, and this giving is, in the last analysis,
self-giving. " Behold what manner of love the Father
hath given to us (^SeScoKev r^fuv), that we should
be called children of God " (I. iii. 1), exclaims the
apostle. God bestows his life upon us ; he imparts
his own nature to us in making us his children. Wo
become children of God by a divine birth, by an im-
partation from God himself. Thus he who is love
bestows his love upon us so that we abide in love,
that is, abide in God, and God in us (I. iv. 16). So
too the gift of Christ to the world is God's gift of
himself to us, since Christ shares eternally in the
Father's nature and comes forth from the bosom of
holy. Mercy is optional with him "' (page 196). The same view
underlies the whole soteriology of this author's Systematic The-
ology, as it does that of Dr. Shedd's Dogmatic Theology. I ven-
ture also to refer to my reviews of both these works in the Neio
Englander for January, 1887, and for February, 1889, respec-
tively. See, also, Dr. E. A. Park's sermon (on the text : " God
is love ") : All the Moral Attributes of God are comprehended in
his Love, in the volume entitled, Discourses on some Theological
Doctrines, etc., Andover, 1885.
THE DOCTRINE OF LOVE 287
the Father, Creation, redemption, and providence
are all grounded in the essential and eternal love of
God. Love is the bond of intercommunion in the
immanent and eternal relations which are involved
in the equal deity of Father, Son, and Holy Spirit.
These eternal relations within the Deity ever give
scope to the exercise of love, so that, even apart from
creation, it is rightly defined as the transitive attri-
bute of the divine nature. " Love can be described
as a need that can be satisfied only by giving. . . .
Love is no external attribute, needing created rela-
tions in order to its exercise, for it was before crea-
tion, and creation was through it; and it is no
attribute of pure immanence, for though it lives
within Deity, and has there the necessary conditions
of its life, yet it ever strives from within outwards, —
struggles, as it were, towards creation." ^
(5) Love is the motive of sacrifice and service.
" Greater love hath no man than this, that a man
lay down his life for his friends" (xv. 13). A pas-
sage in the First Epistle closely akin to this seems to
indicate the sense in which Jesus speaks of laying
down his life : " Hereby know we love, because he
laid down his life for us : and we ought to lay down
our lives for the brethren " (L iii. 16). We have
seen in an earlier chapter (pp. 172-175) that the laying
dotvn of life here spoken of is not naturally understood,
as some scholars hold, to refer to the paying down of
life as a ransom-price. The term seems rather to
1 Fairbairn, The Place of Christ in Modern Theology, p. 411.
288 THE JOHANNINE THEOLOGY
bear a general ethical import. Christ's giving of his
life is here spoken of in the most comprehensive
possible sense. His whole work of self-giving, cul-
minating in his death, is the product of love. The
expiatory idea is not necessarily excluded from such
expressions, but it is not directly signified. Such a
special idea is lost in the general conception. It is as
if John had said : The Saviour's labors and sufferings
on behalf of men, whatever their import, were the
language of love, and they teach us how Christian
love should express itself among brethren. The com-
prehensiveness of the terms used is noticeable. The
giving of life seems to include much more than the
experience of death, since Christians are to give their
lives for one another as Christ gave his for them. All
the forms in which Christ gave himself in serving
love to men, seem fairly included in that laying down
of his life of which the apostle here speaks,
(6) Love involves faithful devotion to its object.
This thought is pictorially presented in the descrip-
tion of the scene in the familiar home at Bethany
where Mary anoints the feet of Jesus with precious
spikenard and wipes them with her hair (xii. 3).
This is a picture of the grateful love of the disciple
for the Master. With equal vividness is the love of
the Lord for his disciples depicted on the occasion
when he takes a towel and girds himself, and, pouring
water into a basin, proceeds to wash the disciples'
feet (xiii. 3-5). The event has its permanent signifi-
cance as a picture of devotion and of service. The
THE DOCTRINE OF LOVE 289
disposition which it illustrates is the offspring of love,
since it was the consciousness of divinity out of which
sprang the impulse and effort to bless and serve,
which the scene depicts. It was because Jesus knew
that he came forth from God and was going again to
God that he girded himself for this service (verse 3).
Here again we see how this devotion was grounded in
the very nature of that essential divinity whose moral
perfection consists in love. That love is the true
motive of personal devotion is assumed in the words
of Jesus : " If ye love me, ye will keep my command-
ments " (xiv. 15, c/. verses 21, 24). The principle of
love is one that can be securely trusted. The posses-
sion of true love is the best guaranty that the obliga-
tions of the Christian life will be discharged. Love
is the germ which produces of its own nature the
fruits of Christian devotion and service.
19
CHAPTER XII
THE DOCTEINE OF PRAYER
Literature. — No writer on the Theology of John, so far as I
have observed, has discussed the doctrine of prayer as a dis-
tinct subject ; but certainly the interest and importance of the
theme, and the special difficulties which are connected with the
references to it in John, entitle it to careful consideration.
For the discussion of the points involved, I must refer the student
to the critical commentaries on the passages to be reviewed.
The following references will be found useful in respect to cer-
tain phases of the subject : Weiss : Johann. Lehrh., Der erhohte
Clu-istus, pp. 270-280, and Bihl TkeoL, The Church of the Dis-
ciples, ii. 398-404 (orig. 654-658) ; Westcott : The Epistles o/L—
' St. John, The Divine Name, pp. 243-245 ; Ezra Abbot :
Critical Essays, The Distinction between atreco and epardcOf
pp. 113-136 (reprinted from the North American Review, Jan.,
1872) ; Bernard : The Central Teaching of Jesus Christ, pas-
sim ; F. W. Robertson's sermon on Prayer (Am. ed. pp. 644-
651). The general subject is discussed in most treatises on
Doctrinal Theology and Christian Ethics.
The subject of prayer as presented in the Johan-
nine writings may be naturally divided into four
sub-topics: (1) The words by which prayer is de-
scribed; (2) The references which are made to the
prayers of Christ; (3) Indications respecting the
nature and spirit of prayer on the part of the disci-
THE DOCTRINE OF PRAYER 291
pies; and (4) assurances in regard to the answering
of prayer.
It is noticeable that John does not employ the
words heladai and irpocrevx^a-OaL, which are so com-
monly used in the New Testament in reference to
prayer. Instead of these he uses two words both of
which properly mean to ask : alrelv, to ask in the 1^^ —
sense of making a request, and ipcordv, to ask in the L^^,\*^
sense of interrogating. In the New Testament, ■^ (.jceu*
however, this latter word frequently bears the non- "^
classical meaning, to request or to beseech; and in
John it is several times applied to the making of
requests to God in prayer. This New Testament
sense of ipcordv is, no doubt, connected with the
Septuagint use of that verb as a translation for Ske;,
to ask, which often means to ask in the sense of
making a request.
The question as to the distinction between alreiv
and ipcoTuv in John's usage, where the latter means
to request or beseech, has been much disputed among
scholars. It is observed that the word ipwrdv is
regularly applied to the prayers of Jesus, i while
alreiv is used in describing the nrayers of his dis-
ciples. A few typical examples may be given: "I
will pray (epcDTTycrct)) the Father," etc. (xIa^ 16); "I
pray (ipanco) for them ; I pray (epoorco) not for the
1 In the judgment of some interpreters epcorav is once applied
to the prayers of Christ's disciples : " In that day ye shall ask
(eparrjafTe) me nothing" (xvi. 23). This point we shall con-
sider later.
292 THE JOHANNINE THEOLOGY
world, " etc. (xvii. 9) ; " Neither for these only do I
pray" (ipcoTo)), etc. (xvii. 20). The usage of alreiv,
on the other hand, may he illustrated thus : " And
whatsoever ye shall ask [alTr^crere) in my name, that
will I do," etc. (xiv. 13); "If ye shall ask {alrrja-ere)
anything of the Father, he will give it you in my
name" (xvi. 23) ; " And whatsoever we ask (alrcofxev),
we receive of him," etc. (I. iii. 22).
It is certainly quite natural, in view of the pecul-
iar uniformity with which John applies these two
words to the prayers of Jesus and to those of his dis-
ciples respectively, to seek for the distinction be-
tween the words in some difference between the rela-
tion which Jesus bears to God and that which others
bear to him. Such an explanation was put forward
by Archbishop Trench ^ and has been accepted, appar-
ently on his authority, by many other scholars.
He explains the difference between the words as
follows : —
" Atreco, the Latin peto, is more submissive and suppli-
ant, indeed the constant word for the seeking of the in-
ferior from the superior. . . . 'Epwraw, on the other hand,
is the Latin rogo ; or sometimes interrogo, its only mean-
ing in classical Greek, where it never signifies to asA;, but
only to interrogate, or to inquire. Like rogare, it implies
that he who asks stands on a certain footing of equality
with him from whom the boon is asked, as king with
1 Neiv Testament Synonyms, § xl. Trench's explanation of
the distinction between the words has been more or less fully
adopted by Wordsworth, Lightfoot, Alford, and Westcott.
THE DOCTRINE OF PRAYER 293
king, or, if not of equality, on such a footing of familiarity
as lends authority to the request.
"Thus it is very notewortliy, and witnesses for the
singular accuracy in the employment of words, and in the
record of that employment, which prevails throughout
the New Testament, that our Lord never uses alreiv or
alrela-OaL of himself, in respect of that which he seeks on
behalf of his disciples from God ; for his is not the pe^i-
ti07i of the creature to the Creator, but the request of the
Son to the Father. The consciousness of his equal dig-
nity, of his potent and prevailing intercession, speaks out
in this, that often as he asks, or declares that he will ask,
anything of the Fatlier, it is always ipwrw^ ipoirrjaw, an ask-
ing, that is, as upon equal terms, never atVecj or alTrjaw."
This theory of the distinction is certainly attrac-
tive, and seems plausible in view of the fact which
we have observed, that in the usage of John ipcordv
is applied to Christ's prayers and alrelv to those of
his disciples. The assertions of Trench, however,
that iponTav implies "a certain footing of equality"
between the one making the request and the object
of the request, and that alrelv is used " for the seek-
ing of the inferior from the superior," rest on no
known etymological distinction between the terms,
and cannot be maintained unless supported by un-
questionable usage. Dr. Ezra Abbot has shown
that the distinction breaks down utterly when this
test is applied. 1 The student need only consult the
^ " The Distinction between ahfco and epwraco," North American
Review, January, 1872, reprinted in Critical Essays, pp. 113-
136.
294 THE JOHANNINE THEOLOGY
passages reviewed by Dr. Abbot to be convinced
that Trench's distinction will hold neither in the
New Testament in general, nor even in John's
writings in particular. In order to show that no
"footing of equality" is necessarily implied in the
word ipcordv , it is sufficient to point out that the
request of the Syrophojnician woman that Jesus
would cast the demon out of her daughter (Mark
vii. 26) is expressed by that verb. The centurion
also asked (ipcoroov) Jesus to heal his servant (Luke
vii. 3), and the Gerasenes besought {rjpwTT^aav) him
to depart from them (Luke viii. 37). In these
requests certainly there can be no tone of authority
or assumption of equality between the persons
concerned.
If the uses of ipcordv in the Gospel of John (out-
side of the passages where it is applied to the
prayers of Jesus) be carefully considered, it will be
found that they do not bear out the idea that epwrdv
refers to an asking " upon equal terms. " The dis-
ciples besought ('qpcoTcov) Jesus to take food (iv. 31) ;
the Samaritans besought (r^poiTcov) him to remain
with them (iv. 40), and the nobleman of Capernaum
besought (-^pcbra) him to come and heal his son
(iv. 47). These are but a few of the instances in
which the definition of ipcordv as denoting an asking
on equal terms, or with a tone of authority, is inap-
plicable. It is also found that there are many cases
where alrelv cannot be shown to express "the seek-
ing of the inferior from the superior," such as Luke
THE DOCTRINE OF PRAYER 295
i. 63, xii. 48; Acts xvi. 29; 1 Pet. iii. 15; and Deut.
X. 12 [Septuagint] : "What doth the Lord thy God
require {alrelraL) of thee?"
Although Trench's theory of the distinction be-
tween the words in question is certainly disproved,
it is still a noteworthy fact that the prayers of Jesus
are referred to in John by ipcoTav, and not by alreiv,^
although, as we shall see, it is not strictly correct to
say, with Trench, that the former word " is in no
single instance used to express the prayer of man to
God." While the fact that in John ipcordv is fre-
quently used of the petitions which various persons
addressed to Christ, is fatal to Trench's general
theory, it still seems to be a fact requiring explana-
tion that this term alone is used of the prayers of
Jesus, and is not used of the prayers of men ad-
dressed to God, while alrelv is frequently so used.
Dr. Abbot's explanation of the difference is as
follows : —
"The main distinction appears to be this: Atrew is, in
general, to ask for something which one desires to receive,
something to be given, rarely for something to be done ;
it is therefore used when the object sought, rather than //
the person of whom it is sought, is prominent in the mind ^
of the writer ; hence also it is very rarely employed in
exhortation. 'EpcoTaw, on the other hand, is to request or
beseech a person to do something, rarely to give some-
* In one passage (xi. 22) Martha uses ahfiv of Jesus' prayers,
a fact to which Trench appeals as showing " her poor, unworthy
conception of his person."
296 THE JOHANNINE THEOLOGY
thing ; it refers more directly to the person of whom the
favor is sought, and is therefore naturally used in exhort-
ation and entreaty." ^
On this view of the difference between the words,
the application of ipoordv to the prayers of Jesus
might, perhaps, be naturally explained by saying
that his perfect fellowship and trust, and his knowl-
edge of the Father, gave his prayers more of a refer-
ence to the Father's person and were more of a
committing of himself to the Father's will and
action than are the prayers of others, who ask rather
that specific things be given them. The prayers of
other men are more of the nature of petition, while
those of Jesus arc more of the nature of resignation
and self-commitment to the Father, If this view be
taken, it is obvious that ipcoTav, as applied to prayer,
has a higher quality than alrelv. Cremer regards
the difference as formal rather than material, alrelv
expressing the desire of the will and ipcordv marking
the form of the request as a desire expressed to God
in prayer. 2 Even in this view ipardv would suggest
a certain closeness of fellowship and naturalness of
relation between the worshipper and God which
would not be associated with alrelv.
The distinction in usage which is observable in
John can scarcely be accidental. There seems to be
an element of truth in Trench's too broad and sweep-
ing generalizations. Some higher import and asso-
1 Critical Essays, -p. 127.
2 Bihl.-TJieol. Lex., suh voce, alreco.
THE DOCTRINE OF PRAYER 297
ciations appear to be implied in ipcordv than in alrelv,
although it is difficult confidently and sharply to
define the distinction. In I. v. 16 both verbs are
used of prayer to God : " If any man see his brother
sinning a sin not unto death, he shall ask (alrrjaeL)
and God will give him life for them that sin not unto
death. There is a sin unto death: not concerning
this do I say that he should make request " {ipcoTqarj).
Here the two term.s may be used synonymously, but \.
it seems to me likely that ahelv denotes the making
of a petition that something be granted, while ipcoTciv
is more general and refers rather to the appeal of the
subject in question to God's will and wisdom. As
Cremer suggests, ipcoTciv seems here merely to char-
acterize the form of prayer more precisely and to
stand as the tenderest, finest expression for praying.
If this distinction is here legitimate, it evidently
accords with the view which we have taken of the
usage in the Fourth Gospel. Alrelv is the more
specific and more urgent word ; it suggests the idea
of petition for some definite gift; ipcordv is more
genera], and is the higher and finer word, suggesting,
as it does, the reference of the matter in hand to
God's wisdom with the confidence of perfect trust.
The latter verb is, therefore, more naturally used of
the prayers of Jesus, while the former is applied to
the asking of gifts and favors from God by others.
I would not claim that this distinction can always
be clearly and sharply made, but only that as applied
to prayer to God in John's writings it is at least
generally observable.
298 THE JOHANNINE THEOLOGY
( V) Let us now turn to our second topic, — the refer-
ences in the Fourth Gospel to the prayers of Christ.
The principal relevant passages are found in chap-
ters xiv., xvi., and xvii. Jesus describes the sending
of the Holy Spirit as following upon his praying the
Father to send him (xiv. 16). He also speaks of a
time when he will tell them plainly of tlie Father,
and adds: "In that day ye shall ask in my name:
and I say not unto you that I will pray the Father
for you ; for the Father himself loveth you, because
ye have loved me, and have believed that I came
forth from the Father " (xvi. 26, 27). Jesus will pray,
on behalf of the disciples, that the Comforter be
sent to them; when he is come he will, as it were,
take the place of Christ, continue his work, and
interpret his truth. The Comforter will come in
Christ's name (xiv. 26) ; that is, the sphere and aim
of Christ's work and those of the Comforter's work
will be the same. Now, in this day of the Spirit,
this time of fuller revelation, he will, through the
Spirit, speak to his disciples concerning God more
fully and frankly than he had done before. Previous
to this time of greater enlightenment they had asked
nothing in his name (xvi. 24) ; that is, the real
spiritual purport and aim of his work which the
"name" connotes had not been disclosed to them;
but when the Spirit comes he will come in Christ's
name, — that is to say, will disclose him more fully ;
and those who possess the Spirit will consequently
ask in that name, — that is, with the right spirit and
THE DOCTRINE OF PRAYER 299
with adequate knowledge. The Spirit who repre-
sents and interprets Christ will, so to speak, initiate
them into Christ, so that they will both ask and
receive from God in his name (xiv. 13; xvi. 23).
Through the possession of the Spirit, he says, my
intercession on your behalf will be rendered un-
necessary; you will come direct to God in the illum-
ination which the Spirit will bestow, and asking
in my name, holding all your desires and requests
subject to the spirit and purpose of my work for you,
will receive from God the fullest answers to your
prayers. The question concerning the relation be-
tween the statement (xvi. 26) " In that day ye shall
ask in my name " and the assertion in a preceding
verse (23), "In that day ye shall ask me nothing,"
will meet us at a later stage of our discussion. It
may here be noted that the idea which is presented
in the last half of verse 26, that Jesus has no need
to speak of his intercession for them in the dispensa-
tion of the Spirit, may be adjusted to his assertion
in xiv. 16 and xvii. 9, that he prays for them, on the
view that these passages are general and refer to
the time prior to the gift of the Spirit, while the
prayer referred to in xvi. 26, which, it is said, will
be rendered unnecessary by the Spirit's illumina-
tion, is specific intercession, the ends of which will
be accomplished by the Spirit's work in believers.
It remains to notice, under this head, the inter-
cessory prayer of Jesus for his disciples in chapter
xvii. In that prayer he prays specifically for those
300 THE JOHANNINE THEOLOGY
who have believed (xvii. 9), and for them who shall
believe through the word of those who are already
disciples (xvii. 20). He desires, not that they
should be taken out of the evil world by death, as
he himself is soon to be, but that they may be kept
by the Father from the power of the evil one who is
the prince of this world. In the quality of their life
they are not akin to the evil world, as he himself is
not; they share his own life and spirit. Jesus asks
that they may be set apart and kept in the power
and possession of the truth which they have received
from him. This truth of his, the truth which he
perfectly embodies and reveals, is their proper life-
element, as opposed to the false and sinful world.
When thus consecrated in and through the power of
the truth they will be fit media for conveying the
same truth to others and for communicating to them
the life which corresponds to truth. Hence Jesus
adds : " As thou didst send me into the world, even
so sent I them into the world" (xvii. 18.) The
same living truth which he has given to them, they
are to bear on to others. He has set himself apart
to this great work of bringing light and truth to men
in order that those who receive it should, in turn,
become bearers of light and channels of truth to
others. Consecration through the power of the
truth, the embodiment of the truth in life, and the
expression of it through personal example and influ-
ence, — this is the first great desire for his disciples
which Jesus expresses in his intercessory prayer.
THE DOCTRINE OF PRAYER 301
He then prays for the unity of all believers:
"That they may all be one; even as thou, Father,
art in me, and I in thee, that they also may be in
us : that the world may believe that thou didst send
me" (xvii. 21). Perfect harmony and fellowship
among his disciples, like that which exists between
the Father and himself, would, he implies, be effect-
ive in convincing the world of his divine mission.
If his spirit could heal the divisions and harmonize
the discords of earth, such a result would prove the
most convincing possible evidence of the divineness
of his work. He came to bring to the world the
true principle and bond of brotherhood among men,
— love. The work of love bears within itself its
own attestation. Wherever men make it the guiding
light of their lives, it commends itself to all with
irresistible power as divine in its source and as
divinely adapted to secure the best good for man.
From the idea of unity among men through his in-
dwelling in them (xvii. 23) the thought of Jesus
mounts up to dwell upon their perfect union with
him and with the Father through love, reaching its
culmination in the words : " that the love wherewith
thou lovedst me may be in them, and I in them "
(xvii. 26).
This intercession was special in its import and
purpose. It does not have in view the world in
general: "I pray not for the world, but for those
whom thou hast given me " (xvii. 9). He asks bless-
ings for them which, in the nature of the case, could
302 THE JOHANNINE THEOLOGY
not be received by the world. He commends his
disciples to God for special guidance and favor since
they have shown a disposition to receive the truth
and to live righteously. They have special needs,
special capacities, and special claims upon the pater-
nal sympathy of God. The exclusion of the world
from this particular intercession has the effect to
emphasize the higher relation in which those who
have received the Son and his message stand to the
Father. It does not imply any limit in the love and
interest of Christ for the world. In the same prayer
he expresses the desire that through the consecration
and unity which he is now seeking for his disciples
the world may be led to believe (xvii. 21). Just as
earnestly as Jesus here seeks special grace for those
who had responded to his call, would he at other
times pray for the conversion of the world which he
had come to save (i. 29; iii. 16; iv. 42; xii. 47).
5^ Our third theme is, the prayers of the disciples.
The first inquiry which arises is, What is meant by
prayer in Christ's name ? We have already observed
how Jesus said : " Hitherto, " that is, previous to the
gift of the Spirit, "have ye asked nothing in my
name " (xvi. 24). He then proceeds to assure them
that in the dispensation of the Spirit they shall ask
in his name (xvi. 26). Clearly, therefore, prayer
" in his name " involves some higher element, and
this element is the result of the gift and illumina-
tion of the Spirit. It is a part of that fuller bless-
ing which the Spirit is to bring, and which makes it
THE DOCTRINE OF PRAYER 303
expedient that Jesus should go away in order that
the Spirit may come to apply and perpetuate his
work (xvi. 7). The capacity to pray to the Father
in Christ's name results from that fuller enlighten-
ment and more profound experience in Christian life
to which Jesus refers in saying that the Spirit will
bear witness of him, will guide the disciples into all
the truth, and will take of his and declare it unto
them (xv. 26; xvi. 18, 14). Further light is thrown
upon the expression in question by the statement
that (according to the best text) the Father gave to
Jesus his own "name" to make known to the world;
" in thy name which thou hast given me " {ev tm ovo-
[xarC (Tov w BeScoKci'; /xoi, xvii. 11) ; " I made known
unto them thy name, and will make it known"
(xvii. 26, cf. 6). The "name" of God is, according
to a Hebrew method of thought, a symbol for God's
nature. The Father gives to the Son his name to
manifest to men in the sense that he commissions
the Son to reveal himself as he truly is, to disclose
his nature, thought, and feeling more adequately
than they had ever been disclosed. This manifesta-
tion of God Christ makes to the world in his own
person. He reveals to men, through the whole power
and spirit of his life and work, the grace, the love,
and the fatherliness of God.
What, then, is the force of the sayings, " If ye
shall ask [me] anything in my name, that will I do "
(xiv. 14) ; " That whatsoever ye shall ask of the
Father in my name, he may give it you " (xv. 16) ?
304 THE JOHANNINE THEOLOGY
Place beside these assurances another in which dif-
ferent terms are used : " If ye abide in me, and my
words abide in you, ask whatsoever ye will, and it
shall be done unto you" (xv. 7). To ask in Christ's
name must, therefore, be practically equivalent to
asking while abiding in him, and while his words
are abiding in the petitioner, that is, to ask in him,
in his spirit, in accord with the whole aim of his
work for and in the believer.^ It should be noted,
in addition to what has been said, that the Spirit
himself who, through his teaching and guidance,
leads believers into that experimental knowledge of
Christ and his work which enables them to pray in
his name, is said to be sent in his name (xiv. 26),
and also that God is said to answer prayer in
Christ's name : " If ye shall ask anything of the
Father, he will give it you in my name " (xvi. 23).
Thus it is seen that the phrase which we are consid-
ering is very comprehensive. The Spirit is sent,
prayer is offered, and the answer is given in Christ's
name. The person and work of Christ sum up in
themselves the whole gracious purpose and proceed-
ing of God for man's salvation and spiritual growth.
All that God does for us is held within the scope of
that revelation of God and communication of divine
life to men which Jesus accomplishes. The perpetu-
1 The import of the term " name " as a symbol in the Fourth
Gospel may be more fully tested by consulting the following
passages : i. 12 ; ii. 23 ; iii. IS ; v. 43 ; x. 25 ; xii. 13 ; and
XX. 31.
THE DOCTRINE OF PRAYER 305
ation of the work of salvation in the world through
the ministry of the Spirit and the fostering and
strengthening of spiritual life through answers to
prayer, stand in direct connection with Christ's per-
son and work. The significance and end of his work
are normative for all divine action in redemption
and sanctification. As applied to prayer, therefore,
the phrase " in his name," implies a right apprecia-
tion of Christ as revealing God to man and as re-
vealing man to himself, and a right relation to this
saving work. Bishop Westcott has this comment
" The meaning of the phrase ' in my name ' is ' as
being one with me, even as 1 am revealed to you.'
Its two correlatives are in me (vi. 56 ; xiv. 20 ; xv.
4 sq.; xvi. 33; cf. I. v. 20), and the Pauline in
Christ. . . . Augustine remarks that the prayer in
Christ's name must be consistent with Christ's char-
acter, and that he fulfils it as Saviour, and therefore
just so far as it conduces to salvation." ^
The question now arises. How can we adjust the
statements that in the day of the Spirit the disciples
shall ask in his name (xvi. 26), and that if they shall
ask him anything in his name he will do it (xiv. 14),
with the assertion that in the day when he has de-
parted and the Spirit is come they shall ask him
nothing (xvi. 23 a). It is noticeable that in this
last passage it is the verb ipcordv which is used to
describe the asking of the disciples. The Greek is :
Kal iv i/c€LVr) Trj -^f^epa i/xe ovk epdOTifjcreTe ovhev. The
^ Commentary, in loco, xiv. 13.
20
306 THE JOHANNINE THEOLOGY
common view is that the word ipcordv in this passage
has its proper classical signification (frequent also
in John and in the New Testament generally), to in-
quire, to ask a question ; and that the meaning of the
statement is : In the time when you become enlightened
by the Spirit you will ask me no such questions as
you have been doing : " How know we the way ? " (xiv.
5.) " Whither goest thou ? " (xvi. 5.) " What is this
that he saith, A little while ? " (xvi. 18.) Others under-
stand it to mean, to rnaJce request of me in prai/er.
On the former view the statement stands directly con-
nected with verse 19 : " Jesus perceived that they were
desirous to ask him (jj6e\ov avrov ipcorav), and he
said unto them, Do ye inquire among yourselves con-
cerning this, that I said, A little while, and ye behold
me not, and again a little while, and ye shall see
me?" With this meaning corresponds also the use
of ipcordv in verse 30. This view avoids the diffi-
culty of applying ipcordv in this one passage to the
prayers of the disciples, whereas elsewhere in John it
is applied to the prayers of Jesus only. Another ,
consideration favoring the meaning inqitire rather
than request in our passage is that otherwise the
statement here seems to clash with that found in
xiv. 14, especially in case the pronoun one (/xe) is
genuine, as it probably is. In the case just supposed
we should have in xvi. 23 the statement that in the
dispensation of the Spirit the disciples should address
no prayer to Jesus, while in xiv. 14 he says that if
they ask him anything in his name, he will do it.
THE DOCTRINE OF PRAYER 307
On the more common interpretation of ipcorrjaeTe
the meaning of verses 23, 24 is well given in
Godet's paraphrase : " You will no longer address
your questions to me, as when I was visibly with
you ; and in general I declare to you that, as to
what you may have need of, you will be able, be-
cause of the communion established henceforth through
the Holy Spirit between yourselves and the Father,
to address yourselves directly to him." ^
To this interpretation of ipcoTija-ere it is, however,
objected that it unduly separates the two parts of
verse 23. Trench, indeed, affirms that " every one
competent to judge is agreed that ' ye shall ask ' of
the first half of the verse has nothing to do with
' ye shall ask ' of the second." ^ But it is certainly
unusual for the two parts of a verse to " have nothing
to do with " each other, especially where a certain
definite subject is being consecutively presented.
Moreover, it is observed that in the sentence under
review the pronoun me (e/ie) is emphatic both in
form and by position. This emphasis seems to imply
that it stands in contrast with some other personal
term. What, then, is its correlative ? On the former
interpretation, which separates the two parts of the
verse, no antithesis is expressed. It may be supplied
in some such way as this : In the time of the Spirit
ye shall ask wg no questions, but the Spirit will teach
you ; or, you shall, instead of asking me, have direct
^ Commentary, in loco, xvi. 23.
2 Synonyms of the Nezo Testament, p. 143.
308 THE JOHANNINE THEOLOGY
access to the Father in prayer. But it is urged that
by assigning to epwTrjaeTe the meaning ye shall re-
quest, the two parts of the verse are brought into
natural connection, and the correlative to the em-
phatic pronoun me of 23 a is found in the Father of
23 h. In that case the verse would mean : In that
day you shall indeed make no requests of me, as you
have been doing during my visible presence with you,
but you may go direct to the Father, and he will
give you whatever you need in my name. Dr. Ezra
Abbot also raises, on behalf of this view, this ques-
tion : Why should our Saviour say that wlien he was
gone from earth and the Spirit had come, they should
ash him no questioiis ? Why should he tell them that
they would not do what, in the nature of the case, was
impossible ? ^
These considerations seem to me to be overbalanced
by those which favor the former interpretation. It
might be said of the disciples that they would ask
him no such questions in that day as they had been
asking, if the meaning were that they would not
1 The student may be interested to see how modern com-
mentators stand divided on the interpretation of epcorijcreTe. I
have accordingly made a list of representative scliolars on
either side. In favor of the meaning ask no questions, are Tho-
liiclv, LUcke, DeWette, Alford, Trench, Lange, Meyer, Godet,
Westcott, H. Holtzmann, and Phimmer. Favoring the meaning
make request, are E. Abbot, Weizsacker, Weiss, O. Holtzmann.
The views of older interpreters and of lexicographers are given
in Dr. Ezra Abbot's article on " The distinction betiveen alTi•• OoD
xvi! 22 sq. . . . 332, 336
xvi. 23
FIRST EPISTLE OF
JOHN.
iii. 9 13, 136, 137, 244, 280
9,10 71
iii. 10 . 8, 140, 254, 281
iii. 10-14 .... 273
iii. 11, 12 .... 281
iii. 14 .... 138, 281
iii. 16 172,173,178,185,
273, 286, 287, 369
iii. 17 281
iii. 19 S, 10
iii. 19, 20
iii. 21
i. 1 . . . . 8i), 100, 122
70,291,292,299,1.1,2 99
304, 305-310 1. 1-4 61
xvi. 23,24 .... 3071. 2 .... 3,67,123
xvi 24 ... . 298, 302 i. 3 ..... 67, 2C0
xvi! 26 195, 197, 298, 299, 1. 5 3, 5, 47, 60, 61, 100,
302,305,3101 132
. 58, 269, 270, 298 i. 5 sq 5
. . 116, 117, 133 1. 6 ... 10, 128, 132
. . . 306 1.7 100, 132, 106-168, 176,1 iv
305 186 "
. 51, 66, 239, 315 i. 8 ICG
90, 107, 113, 116, i. 8-10 13
117, 119, 120, 133 1. 9 04, 05, 136, 137, 166, 186
303 i. 10 137
xvi.
27
xvi.
28
XVI.
30
xvi.
33
XVII
3
xvu
5
xvii
.6
XVII
.9
IV. -Z
iv. 3
iv. 4
iv. 6
Iv. 7
iv. 9 .
iv. 9-11
iv. 10
. 292, 299, 300 ii. 1
xvii. 11 ... . 6.3, 303 ii. 2
xvii. 12 24 ii. 4
xvii. 14 . . . ' ■ 134 ii- 5
xvii. 15 IGSii. 5, 6 ..... 2581V. 13
xvii. 17 1-9 ii- 7-11
xvii. 19 . . 178,179,186 11. 8
70, 170, 185, 192
. 181,184,185
lOliv. 11
. . . . . 273ilv. 12
5 iv. 14
108, 128, 369 1 iv. 15
68-70
192
292
260
203
95, 234
145, 148
8, IIG
8, IIG
..... 8, 192
52, 67, 244, 277, 371
8 ... 6, 66, 369
21 5
. 47, 52, 54, 274 sq.,
319
. , . = 0 . 103
..... 57
161, 181, 184, 18.5,
209, 273
.... 209, 273
. . 49, 260, 274
.... 106, 2.59
.... 138, 1G5
. • 166, 219, 234
380
INDEX OF TEXTS
Page
■. 16 52, 55, 239, 259, 274
sq., 28G, 309
'.17 340, 353
'.19 58
, 1 . 219, 243, 245, 251
,1,2 .... 254, 273
, 1^ ...... 235
,4 ... 218, 234, 245
,5 234
,6 14G
,7 192, 207
,8 238, 249
9 234
10, 11 . . . . , 239
,11 325
12 . . . 228, 233, 234
14 311
10 297
10, 17 . 136, 145, 149 sq.
18 243, 240
19 134, 138
20 . . . 51, 305, 322
SECOND EPISTLE OF
JOHN.
2 ....... 95
3, 4 70
4 10, 192
7 . . . . 145, 140, 148
THIRD EPISTLE OF
JOHN.
3,4
OTHER NEW TESTA-
MENT BOOKS.
Matt. V. 12 ,
vi. 20
X. 23
xi. 27
. 118. 119
. .118
. . 339
. . 112
Page
Page
Matt. xii. 31 sq.
. , 152
Phil. i. 23 .... 332
xvi. 16 .
. . 105
ii. 8, 9 .
. 181
xvi. 27, 28
. . 340
Col. i. 10, 17 .
. 93
XX. 28 .
. 172
2 Thess. ii. 3, 0, 7
. 147
xxiv. 13, 14
. 339
1 Tim. ii. G . .
. . 172
xxiv. 29 sq.
. 339
1 Tim. iii. 0 . .
. 144
XXV. 34
. . 119
. 246
xxvi. 01
. . 40
Heb. i.V,?. ',
. 93
xxvi. 03
. . 1C5
ii. 2 . .
. 85
xxvi. C4
. . 340
ii. 17 . .
. 182
Mark i. 4 . .
. . 250
ii. 17, 18 .
. 352
i. 8 . .
. . 250
iv. 15 . .
. 352
iii. 22 sq.
. . 152
vi. 1 . .
. 187
vii. 18 .
. . 209
vi. 4-8 .
. 154
vli. 26 .
. . 294
X. 20-31 .
. 154
ix. 1 . .
. 310
James i. 27 . .
. .246
X. 30 . .
. . 313
iv. 4 . .
. 2C7
xiii. 20 .
. . 340
1 Pet. i. 19 . .
. 170
xiii. 24 .
. . 339
iii. 15 . .
. 295
xiv. 58
. . 40
2Pet ii. 4 . .
. 142
Luke 1. 03 . .
. . 295
Jude4 . . .
142, 143
vii. 3 . .
. 294
14 sq. . ,
. 143
viii. 37 .
. 294
Rev. v. 12 . .
. 170
ix. 27
. 340
vii. 14 . .
. 170
ix. 54
. 210
xiii. 1 sq.
. 147
X. 18 . .
144, 353
XX. 2 . .
. 141
X. 22 . .
. 112
xii. 10 .
. 152
xii. 48 .
. 295
APOCRYPHAL BOOKS.
xviii. 13 .
. 182
xviii. 30 .
. 313
Wisdom of Solomon vi. 22,
xxi. 32 . .
339, 340
81
Acts vi. 13, 14 .
. 41
vii. 21 ... 81
vii. 35 . .
. 85
vii. 24 . . . 81
xxi. 29 . .
. 295
vii. 25-29 . . 82
Rom. i. 17 . . .
. 235
viii. 4 . .81, 82
X. 9 . . .
. 204
Ecclus. i. 1, 4, 9, 20 . 80
1 Cor. V. 7 . .
. iro
xxiv. 3-10 80, 81
xii. 3 . .
204, 234
Fourth E.h!i as vii. 28 sq. 105
2 Cor. V. 16
. 225
xiii. 37 6(/. 105
Gal. iii. 9 . .
. 140
xiv. 9 . 105
iii. 19 . ,
. 85
Enoch xii. 4 ... 143
iii. 29 . .
. 140
XV. 3 ... 143
Eph. i. 3 sq.
. 205
Ixiv. 2 . , 143
V. 2 . .
. 178
cv 2
. 105
GENERAL INDEX
Abbot, E., cited, viii, 108,290; on
the words for pra3'er in John, 293,
296, 308.
Abiding in Christ, 258 $q.
Adam of St. Victor, hymn com-
mon)}' attributed to, cited, 211.
Adeney, W. F., cited, 374.
Alexandrian Philosophy, see Philo.
Alford, H., cited, 246, 250, 292, 308,
332, 336, 337.
Antichrist, doctrine of, in John,
145 sq.
AufiUSTiNE, cited, 150, 160, 199, 336,
352.
Ballentine, W. G., cited, 266; on
the words meaning to love in John,
272.
Baur, F. C, cited, 46, 74, 75, 127,
156, 189, 241, 266, 312, 328, 352,
355, 374.
'"Beast," the, in Revelation, how
different from "Antichrist" in
John, 147.
Begetting, the divine, 242 sq. ; born
of water and Spirit, 249 sq.
Benevolence, its relation to justice in
God, 53, 54.
Bengel, cited, 150.
Bernard, T. D., cited, 189, 290, 375.
Beyschlag, W., cited. 1, 22, 46, 76,
90, 92, 102, 104, 127, 133, 156, 189,
218; on the doctrine of faith in
John, 231,2-32; cited, 242, 252, 266,
312, 316, 328, 332; on the judg-
ment, 351, 352, 374.
Beza, cited, 152.
Bibliograph}', 373; cf. Preface, p. xi.
Birth from above or from God, see
Begetting.
Blood, of Christ, theories respecting
the meaning of, in eh. vi., 159-164.
Burton, E. D., cited, 315.
Caiaphas, his view of Jesus' death,
175, 176, 255.
Calvi.x, cited, 152, 249, 256.
Charljcs, R. H., his edition of the
Book of Enoch, cited, 143.
Children of God, outside Judaism,
255.
Childship to God,251-255.
Christ, his work grounded by John
in his person, 3, 4; God's love for,
55-57; the doctrine of his person in
the prologue of John's Gospel,
88 sg./ creation ascribed to, 93;
incarnation of, 95; his union with
the Father, 102 sq. ; meaning of
the title Son of God as applied to,
102 sq.; meaning of "only-begot-
ten Son," 106 sq. ; his pre-exist-
ence, 115-122; charged with using
demoniacal power by the Pharisees,
139; as the giver of life, 156 sq. ;
as the Lamb of God, 168-170; his
death on behalf of men, 171-177,
"sanctifies himself " for men, 178,
179; his lifting up from the cross,
180, 181 ; as a propitiation for sin,
181-188; sends the Holy Spirit,
VdQl sq. ; abiding in, 258 sg. ,• eating
the flesh of, &c., 261; fellowship
with, 262 sq. ; the prayers of,
382
GENERAL INDEX
298 sq. ; eternal life derived from,
314 sq. ; his "coming," 331 sq. ;
his function of judgment, 3-lG sq.
Cone, O., cited, viii, 1, 375.
Comforter^ see Spirit.
Ckemek, H., on the sonship of Christ,
VIC-,, 182: cited, 267; on tlie differ-
ence between aireii' and epwrai', 296.
Cross, Christ lifted up upon the, 180,
181.
" Day, the last," 340.
Davidson, S., cited, viii.
Deatli, of Christ, on behalf of men,
171-179.
Demoniacal Possession, in John and
in the Synoptics, 139.
De Wette, cited, 69,91,1 52, 167, 178,
201, 250, 257, 308, 334, 338, 342.
DoDs, M., cited, 189.
DoRNEK, I. A., on the theological sig-
nificance of the idea of love, 275.
Drummond, J. cited, 75.
Dualism, in John, the nature of,
129 sq. ; supposed bearing of, upon
the authorship of the Fourth Gos-
pel, 132, 133
DijSTERDiECK, F., cited, 150.
DwiGiiT, T. cited, ix, 70, 154, 155;
on the conviction concerning sin
wrought by the Spirit, 215; cited,
257; on the meaning of xvi. 23,
309 ; cited, 334.
Ebrard, J. H. A., cited, 69, 150,
153, 199, 335.
Ecclesiasticus, doctrine of ■wisdom in,
80 57.
Enocli, Book of, its bearing upon
the doctrine of the fall of Satan,
143 sq.
Eschatology, the Johannine, 328 sq.
"Eternal," meaning of the term in
John, 322 sq. See Life.
EwAi.p, H., cited, 189, 332, 334, 336,
337, 374.
Fairbaikn, a. M., on the theological
significance of the idea of love,
287.
Faith. Doctrine of, in John, 218; in
tlie sense of believing that a tiling
is true, 219, 220; gradation in. 221-
226; constructions whicli express
the idea, 226-228; various opinions
respecting the nature of, 228-235;
its grounds, 235-238; doctrine of,
in Paul and in John, compared,
367 sq.
Fall of Satan, whether taught in New
Test., 142 sq.
Farrae, F. W., cited, 1, 155.
Fellowship with Christ, 260 sq.
Flesh, contrasted with Spirit, in
John, 12955.; "flesh and blood,"
of Christ, to be eaten and drunken,
158-164, 261.
Franke, a. H., cited, 22, 375.
Feommann, K., cited, 74, 102, 127;
on John's doctrine of Satan, 144,
145, 156, 201, 218 ; on faith in John,
231; cited, 328, 355, 373.
Gess, W. F., cited, 107.
God, his ethical nature, 5; meaning
of the phrase, "to be of God," 8;
idea of, m John's writings, 46 sq. ;
as spirit, 46-48; as invisible, 48-
50; "the true," 50, 51; as love,
52-55; his love for the Son, 55-57;
for the world, 57, 58; for believ-
ers, 58, 59; as the giver of life to
men, 59, 60; as light, 60-62; as
righteous, 63; his retributive jus-
tice, 63-65; knowledge of, how
attained, 65-68; the representation
of him in I. ii'i. 19, 20, 68-70; his
Fatherhood, 70-73; idea of, in Paul
and in John, compared, 357 sq.
GoDET, F., cited, 22, 75, 76, 91, 160,
168, 170. 199, 201, 250, 256, 257,
262, 269, 307, 308, 332, 334, 337,
342, 344.
Gloag, p. J., cited, 1, 74.
GENERAL INDEX
383
Haking. T., citec], 376.
Hare, J. C, cited, 189; on the rela-
tion of the Spirit's work to faith in
Christ, 208: cited, 213, 376.
Hahnack, a., cited, 76; on the rela-
tion of the prologue to the Fourth
Gospel as a whole, 101, 159, 376.
Haupt, E., cited, 1; on John's con-
ception of history, 11; on God as
light and as love, 60 ; cited, 67, 69,
70, 152, 167, 246, 373.
Hr.iNZE, M., cited, 75.
Hengstenbeug, cited, 336.
HiLGENFELD, A., cited, 255, 373.
Hofmann, J. C. K., cited, 199, 332,
334, 3.36.
HoLTZBiANN, H. J., cited, viu, 67,
149, 154, 159, 178, 199, 201, 246,
250, 256, 270, 308, 332, 334, 338,
344, 352.
HoLTZMANN, 0., Cited, 22; on the
Logos doctrine of John, 99, 100;
cited, 308, 373.
HoRToN, K. F., cited, 1.
HuTHER, J. E., cited, 67, 69, 70, 152,
167, 246.
HuTTON, R. H., cited, ix.
Jews, tlieir relation to the Messianic
salvation, 24; their view of the
Sabbath law, 37, 38; their real
ignorance of Scripture, 43 sq.
John, the theology of, its peculiari-
ties, 1 sq. ; its tendency to group it.s
thoughts around central truths, 2
sq. ; regards man as a unit, 8 sq. ;
the breadth of its ideas, 9 sq. ; its
realism, 11; its antitheses, 12; its
idea of religion, 12 sq. ; on the rela-
tion of the temporal and the eternal,
13, 14; its spiritual character, 14,
15; compared with Paul's theology,
16 sq. ; its bearing on the union of
doctrine and life, 18 sq. ; its bear-
ing on Christian unity, 20, 21 ; his
view of tlie Old Test., 22 sq. , his
doctrine of God, 46 sq. , his doc-
trine of the Logos, 74 sq. ; his teach-
ing respecting the relation of the
Son to the Father, 102 sq. ; his
doctrine of Christ's pre-existence,
115 sq. ; his doctrine of sin, 127 sg. ;
his "dualism," 129 sq. ; his doc-
trine of salvation, 156 sq. ; his
teaching concerning the Holy
Spirit, 189 sq ; his symbol the
eagle, 210; his doctrine of faith,
218 sq. ; his doctrine of the spirit-
ual life, 24] sq. ; his practical re-
ligious conceptions, 263-265; his
doctrine of prayer, 290 sq. ; his
idea of "eternal life," 312 sq. ;
his eschatology, 328 sq. ; his doc-
trine of the "coming" of Christ,
331 sq. ; of the resurrection, 340 sq. ,-
of the judgment, 346 sq. ; his tiie-
ology and Paul's compared, 355 sq.
Judgment, the, doctrine of, in John,
346 sq.
Keil and Delitzsch, cited, 28.
Keim, T., cited, viii, 201.
Knowledge of God and of Christ, as
connected witli "eternal life,"
314 sq.
KiiiiLER, H., cited, 376.
KiJSTLiN, K. R., cited, 1, 46, 156, 189,
373.
Lamb of God, meaning of, in John,
168 sq.
Lange, J. P., cited, 160, 190, 199,
201, 308, 331, 332, 334, 335, 337,
355, .375.
Lechlee, G. v., cited, 46, 127, 201,
241, 336, 355, 375.
Lias, J, J., cited, 46, 74, -873.
LiDDON, H. P., cited, 74, 76, 102.
Life, God the giver of, 59, 60; la3^ing
down of, b}' Christ, for men, 171 sq. ;
the spiritual, 241 sq. ^ "eternal,"
doctrine of, 312 sq.
Light, its meaning 'n John, 0; as a
384
GENERAL INDEX
name for God's nature, 60-62; ron-
trasted with darkness in John,
128 sq.
LiGiiTFOOT, J., on the meaning of
"eating the flesh and drinking the
blood of tlie Son of man," 163.
LiGHTFooT, J. B., cited, viii, 292.
LiPSius, R. A., cited, 74.
Logos, John's doctrine of the, 74 sq. ;
Jewish or Alexandrian in origin,
76 sq. ; roots of, in the 0. T., 77-
79; in Apocryphal books, 79 sq. ;
doctrine of, in the Targums, 82,
83; in Philo, 83 sq. ; John's and
Philo's doctrine of, compared, 96
sq. ; purpose of, in John, historical
and practical, 100 sq.
Love, its place in John's teaching,
4, 5; synonymous with light, 5;
considered as the ethical nature of
God, 52-55 ; John's doctrine of,
266 sq. , words denoting, 266-2T2;
subjects and objects of, 272-274 ;
as the ethical nature of God, 274 sq. ;
characteristics of, 276 sq ; whether
a subordinate attribute of God and
optional as to its exercise, 282-287 ;
doctrine of, in Paul and in John,
compared, 368 sq.
LiJCKE, F., cited, 67, 69, 74-76, 91,
92, 152, 167, 178, 199, 201,2.56, 257,
308, 332, 334, 338, 342, 344.
LuTiiARDT, C. E., cited, 76, 107, 256,
3.32, 334, 337, 344.
LuTHEK, cited, 256, 336, 352.
Man, a unit in all his powers, 8, 9;
" man of sin " in Paul, how differ-
ent from "antichrist," in John,
147.
Maurice, F. D., on the true basis of
Christian fellowship, 21 ; cited, 189,
374.
Memra, the doctrine of, in the Tar-
gums, 82, 83.
Mercy, the divine, its relation to jus-
tice, 53, 54.
Messner, H., cited, 34, 127, 189,
206, 328, 355, 374.
Meyer, H. A. W., on John ii. 21,
38 sq.; cited, 75, 76, 90, 107. 114,
140, 160, 168, 172, 173, 178, 199,
201, 205, 250, 256, 257, 262, 269,
270, 308, 325, 332, 334, 338, 342,
344, 345, 351.
MiJLLER, J., on the nature of love,
275.
Murphy, J. J., cited, 355.
Name, prayei in Christ's, 298, 302-
305.
Neanuer, a., cited, 1, 69, 179, 201,
218; his view of faith in John,
231 ; cited, 328, 332, 375.
NiTzscH, K. L, on the doctrine of
love, 275.
Old Testament, John's teaching con-
cerning, 22 sq. , preparatory to the
Gospel, 22, 23; the necessity tliat
its prophecies be fulfilled, 24-29;
its unity and inspiration, 25; John's
method of interpreting it, 29, 30;
its Messianic import, 30 sq. ; John's
alleged hostilitj' to, 34 sq. ; con-
trast, according to John, between
Jesus' views of, and the popular
opinions, 37, 38; the Jews' real
ignorance of, 43, 44 ; Jesus, the
fulfilment of, 44, 45; basis of the
Logos-doctrine in, 77-79.
Olshausen, H., cited, 201, 337, 342.
Paraclete, Christ represented as, 170,
171 , see also Spirit.
Park, E. A., cited, 266, 286.
Parousia, doctrine of, in John, 329 sq.
Patton, F. L., on the relation of
justice and benevolence in God, 53.
Paul, his legalism compared with
John's tj'pe of thought, 15 sq. ,• his
theology and that of John com-
pared, 355 sq.
GENERAL INDEX
385
Pauline Apocalypse, the (2 Thess. ii.
1-12), 147.
Feabody, a. p., cited, viii ; on tlie
meaning of xxi. 17 sq., 338.
Peyton, W. W., cited, 374.
Pfleidkuek, O., cited, 75, 15!J, 375.
Philo, his philosophy, 7G, 77 ; his
doctrine of the Logos, 83 sq.
Plummer, a., cited, 07, 76, 86, ]27,
159, 168, 199. 246, 250, 256, 257,
268, 270, 308, 325, 332, 334, 342,
352.
Prayer, the doctrine of, 290 sq. ;
words used by John to express idea
of, 291 sq.; the prayers of Christ,
298 sq. ; of the disciples, 302 sq. ;
assurances of answer to, 310, 311.
Pre-existence, of Christ, doctrine of,
in John, 89 sq., 115 sq.
Prologue, of John's Gospel, doctrine
of the Logos in, 88 sq.
Prophecy, as viewed in John, 24, 26-
29; necessary to distinguish its
original sense from its applications,
29, 30; its Messianic element per-
vading in the 0. T., 30-32; Jesus'
appeal to, 32 sq.
Propitiation, doctrine of, in John,
181-188.
Religion, its nature and demands, 6,
10, 12; its inward spiritual char-
acter, 14, 15; its relation to the-
ology, 18, 19; the Christian, in
relation to the 0. T., 22; its con-
nection with Jewish history, 24;
John's practical conceptions of,
262-265.
Resurrection, doctrine of, in John,
340 sq.
Rkuss, E., cited, 1, 46, 74, 76, 89,
127, 133, 156; on John's doctrine
of atonement, 185; cited, 189; on
John's doctrine of the Spirit, 193,
197, 198, 201-203 ; cited, 218, 266,
312; on the meaning of "eternal
life," 327; cited, 328; on John's
escliatology, 329 .'y. ; cited, 331; on
the resurrection, 341, 343, 345;
cited, 355.
Reynolds, H. R., cited, 332, 334.
Righteousness, doctrine of, in John,
10; of God, 63-05.
RiTsCHL, A., cited, 92.
RoBEKTsoN, F. W., cited, 290.
RoTHE, R. cited, 67.
Salmond, S. D. F., cited, 74.
Salvation, the work of, according
to John, 156 sq. ,■ doctrine of, in
chs. V. and vi., 156-104; the use of
terms denoting, 164-167 ; repre-
sented as cleansing from sin, 160,
167; represented as the taking
away of sin, 167 sq. ; appropria-
tion of, according to John, 218 sq. ;
doctrine of, in Paul and in John,
compared, 360 sq.
Sanday, W., cited, viii, 74.
Sautokius, E., on the divine love,
57; cited, 278.
Satan, reference of sin to agency of,
in John, 139 sq. ; in what sense
sinned "from the beginning," 140
sq. ; supposed doctrine of the fall
of, in the New Test., 142 sq.
Sciiaff, P., cited, 272, 355, 373.
Schiller, cited, 354.
Sciniii), C. F., cited, 241, 374.
SciiOLTEN, J. PL, cited, 201, 374.
ScHiJRER, E., cited, viii, 74.
Sears, E. H., cited, 1; on Christian
unity, 20, 21 ; on John's idea of
atonement, 185; cited, 373.
SiTEDD, W. G. T., on the divine
mercy, 53, 54; on the nature of
justice and of mercy, 285, 286.
Sheep, other, " not of this [Jewish]
fold," 266, 267.
Siegfried, C, cited, 74, 99.
Sin, incompatibilit}' of, with Chris-
tian life, 13; John's doctrine of,
127 sq. ; definition of, 127; repre-
sented as darkness, 129; how re-
25
386
GENERAL INDEX
lated to "the world," 133 s?.;
considered as bondage, 135 sq. ;
usage of the words denoting, 136
sq. ; sense in which all Christians
do sin, and yet "cannot sin," 137
sq. ; its relation to demoniacal
agencies, 138 sq. ; referred to Sa-
tan's agency, 139 sq. ; represented
as "antichrist," 145 sq. ; "sin
unto death," meaning of, 149 sq. ;
salvation from, 156 sq. ; the cleans-
ing from, etc., 166 sq. ; doctrine of,
in Paul and in John, compared,
364 sq.
Son of God, see Christ.
Spirit, contrasted with flesh in John,
129 sq.; the Holy, doctrine of,
189 sq. ; designations of, in John,
190-193; whether distinct from
Christ, 193 sq. ; whether or not, a
person, 195 sq. ; his mission and
work, 203 sq. ; is sent " in Christ's
name," 204 sq. ; his work in the
apostolic age, 209; his relation to
unbelievers, 210 sq.
Stiek, R., cited, 332.
Strong, A. H., on the divine love
and justice, 53, 285, 286.
Targums, doctrine of the Word in,
82, 83.
Temple, meaning of reference to in
the words, " Destroy this temple,"
&c., 38-42.
Thayer's Lexicon, cited, 267.
Theology, John's contribution to,
15 sq. ; its relation to religion, 18,
19 ; of Paul and John, compared,
355.
Theolog}', Biblical, its aim and
method, 1, 2.
Tholuck, a., cited, 108, 193, 199,
201, 250, 256, 308, 331, 342.
Thompson, J. P., cited, 376.
Tischendorf, C, cited, 140, 246.
Toy, C. H , cited, 28.
Tkegelles, S. P., cited, 246.
Trench, R. C, on the words mean-
ing to pray in John,^292 sq.; cited,
307, 308.
Unity, Christian, bearing of John's
teaching upon, 20, 21.
Van Oostekzee, J. J., cited, 241;
on the significance of " God is
love," 275; cited, 355, 375.
Washburn, E. A., his translation of
Adam of St. Victor's hymn to John,
cited, 211.
Watkins, H. W., cited, viii, 373.
Weber, F., cited, 82.
Weiss, B., cited, 1, 22; on John ii.
21, 41; cited, 46; on the knowl-
edge of God, 66; cited, 74, 76, 88,
90, 102 ; on the meaning of Son oj
God in John, 103 sq. ; cited, 107,
127, 140, 154, 156; on the meaning
of Christ's flesh and blood in ch. vi.
162; cited, 167, 168, 173, 178, 189,
199, 201, 218 ; his view of John's
doctrine of faith, 228 sq. ; cited,
241, 246; on faith, 252, 253; cited,
256, 257, 259, 262, 269-271, 290,
308, 312, 316, 318, 325, 328, 332,
334, 336, 338, 342, 344, 352, 373.
Wendt, H. H., cited, 22, 32; on
John X. 8, 36; on John ii. 21, 41;
cited, 46, 72, 102, 104 ; on the pre-
existence and sonship of Christ,
115-122; cited, 127; cited, 156; on
the meaning of Christ's flesh and
blood in ch. vi,, 162; cited, 218;
his view of John's doctrine of faith,
230; cited, 241, 266, 312, 316, 328,
332, 374.
Weizsacker, K., cited, 76, 88, 99,
308.
Westcott, B. F., cited, 1, 22, 46
67,69, 70, 75, 91, 108, 127, 149, 151-,
on "Sin unto death," IbO sq.; on
GENERAL INDEX
387
the meaning of Christ's flesh and
blood m ch. vi., 162; cited, 168,179,
182, 190, 199, 204 ; on the convic-
tion of the world by the Spirit, 214;
cited, 241, 246, 250; on childship in
John, 253; cited, 256, 257, 262, 266,
270; on the doctrine of love, 275;
cited, 290, 292, 308, 312; on the
meaning of "eternal life," 320;
cited, 325; on the parousia, 332;
cited, 336, 337, 342 ; on the judg-
ment, 352; cited, 376.
Westcott and Hort, cited, 108,
246.
Whittiek, J. G., his poem Palestine,
cited, 225, 226.
Wisdom, Book of, doctrine of wis-
dom in, 81 sq.
Word, see Logos.
Wordsworth, C, cited, 292.
World, John's doctrine of the, 133 sq.
Zeller, E., cited, 75.
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wish it might be in the hands of every theological student and of every pastor."
MEN AND BOOKS; OR, STUDIES IN HOMILETICS. Lectures
Introductory to the "Theory of Preaching." By Professor
AUSTIN PHELPS, D.D. Crown 8vo, $2.00.
Professor Phelps' second volume of lectures is devoted to a dis-
cussion of the sources of culture and power in the profession of the
pulpit, its power to absorb and appropriate to its own uses the world
of real life in the present, and the world of the past, as it lives in
books.
PROFESSOR GEORGE P. FISHER.— "It la a liw book, animated as well as
sound and instructive. In which conventionalities are brushed aside, and the
author goes straight to the marrow of the subject. No minister can read it
without being waked up to a higher conception of the possibilities of his calling."
BOSTON WATCHMAN.—" We are sure that no minister or candidate for the
ministry can read It without profit. It ia a tonic for one's mind to read a book so
laden with thought and suggestion, and written in a style so fresh, strong, and
bracing."
A TREATISE ON HOMILETICS AND PASTORAL THEOLOGY.
By W. G. T. SHEDD, D.D. Crown 8vo, $2.50.
In this work, treating of the main points of Homiletics and Pastoral
Theology, the author handles his subject in a masterly manner, and
displays much original and highly suggestive thought. The Homileti-
cal part is especially valuable to ministers aud those in training for the
ministry. Dr. Shedd's style is a model of purity, simplicity and
strength.
THE NEW YORK EVANGELIST.—" We cannot but regard It as, on the whole,
the very best production of the kind with which we are acquainted. The topics
discussed are of the first importance to every minister of Christ engaged In active
service, and their discussion Is conducted by earnestness as well as ability, and In
a style which for clear, vigorous, and unexceptionable English, Is itself a model."
THE CHRISTIAN INTELLIGENCER.— "The ablest book oo the subject wUloh
the generation has produced."
CHURCH HISTORY.
THE BEGINNINGS OF CHRISTIANITY. With a View of th«
State of the Roman World at the Birth of Christ. Bjf
GEORGE P. FISHER, D.D., LL.D., Professor of Church
History in Yale College. 8vo, S2.50.
1 HE BOSTON ADVERTISER.— "Prof. Fisher has displayed In this, as in his
previous published writings, that catholicity and that calm judicial quality of
mind which are so indispensable to a true historical critic."
THE EXAMINER.— "The volume is not a dry repetition of well-known facts.
It bears the marics of original research. Every page glows with freshness of
material and cholceness of diction."
THE EVANGELIST.— "The volume contains an amount of information that
makes it one of the most useful of treatises for a student In philosophy and
theology, and must secure for it a place in his library as a standard authority."
HISTORY OF THE CHRISTIAN CHURCH. By GEORGE P.
FISHER, D.D., LL.D., Professor of Ecclesiastical History in
Yale University. 8vo, with numerous maps, $3.50.
This work is in several respects notable. It gives an able presenta-
tion of the subject in a single volume, thus supplying the need of a
complete and at the same time condensed survey of Church History.
It will also be found much broader and more comprehensive than othei
books of the kind.
HON. GEORGE BANCROFT.— "I have to tell you of the pride and delight
with which I have examined your rich and most instructive volume. As an
American, let me thank you for producing a work so honorable to the country."
REV. R. S. STORRS, D.D.— "I am surprised that the author has been able to
put such multitudes of facts, with analysis of opinions, definitions of tendencies,
and concise personal sketches, into a narrative at once so graceful, graphic, and
compact."
PROF. ALEXANDER V. G. ALLEN, Episcopal Divinity School, Cambridge,
Mass.— "Jt has the merit of being eminently readable, its conclusions rest on the
widest research and the latest and best scholarship, it keeps a just sense of pro-
portion In the treatment of topics, tt is written in the Interest of Christianity as a
whole and not of any sect or church, It Is so entirely Impartial that It is not easy
to discern the author's sympathies or his denominational attitude, and It has tht
great advantage of dwelling at due length upon English and American Churcli
history. In short, it Is a work which no one but a long and successful teacher d
Church History could have produced."
STANDARD TEXT BOOKS.
HISTORY OF THE CHRISTIAN CHURCH. By PHILIP SCHAFF,
D.D. New Edition, re-written and enlarged. Vol. 1,-Apos-
tolic Christianity, A.D. 1-100. Vol. Il.-Ante-Nicene Chris-
tianity, A.D. 100-325. Vol. III.— Nicene and Post-Nicene
Christianity, A.D. 311-600. Vol. IV.— Mediaeval Christianity,
A.D. 590— 1073. Vol. VI.— Modern Christianity. The German
Reformation, A.D. 1517-1530. 8vo, price per vol., S4.00.
This work is extremely comprehensive. All subjects that properly
belong to a complete sketch are treated, including the history of Chris-
tian art, liymnology, accounts of the lives and chief w^orks of the
Fathers of the Church, etc. The great theological, christological, and
anthropological controversies of the period are duly sketched ; and in
all the details of history the organizing hand of a master is distinctly
seen, shaping the mass of materials into order and system.
PROF. GEO. P. FISHER, Of Tale College.— "Hv. Schaff has thoroughly and
successfully accomplished his task. The volumes are replete with evidences of a
careful study of the original scurces and of an extraordinary and, we might say,
unsurpassed acquaintance with the modern literature— German, French, and
English— in the department of ecclesiastical history. They are equally marked liy
a fair-minded, conscientious spirit, as well as by a lucid, animated mode of
presentation."
PROF. ROSWELL D. HITCHCOCK, D.D.— "In no other Single work of
its kind with which I am acquainted will students and general readers find so
much to instruct and interest them."
DR. JUL. MULLER, of Halle.— "It Is the only history of the first six cen-
turies which truly satisfies the wants of the present age. It Is rich In results of
original investigation."
HISTORY OF THE CHURCH OF CHRIST, IN CHRONOLOGI-
CAL TABLES. A Synchronistic View of the Events, Charac-
teristics, and Culture of each period, including the History of
Polity, Worship, Literature, and Doctrines, together with two
Supplementary Tables upon the Church in America; and an
Appendix, containing the series of Councils, Popes, Patri-
archs, and other Bishops, and a full Index. By the late
HENRY B. SMITH, D.D., Professor in the Union Theologi-
cal Seminary of the City of New York. Folio, $5.00.
REV. DR. W. G. T. SHEDD.— " Prof. Smith's Historical Tables are the best
that I know of in any language. In preparing such a work, with so much care and
research, Prof. Smith has furnished to the student an apparatus that will be of
life-long service to him"
REV. DR. WILLIAM ADAMS.— "The labor expended upon such a work Is
immense, and its accuracy and completeness do honor to the research and
scholarship of its author, and are an invaluable acquisition to our literature."
CHARLES SGRIBNERS SONS'
LECTURES ON THE HISTORY OF THE JEWISH CHURCH. By
ARTHUR PENRHYN STANLEY, D.D. With Maps and Plans.
New Edition from New Plates, with the author's latest revis-
ion. Part I.— From Abraham to Samuel. Part II.— From
Samuel to the Captivity. Part III.— From the Captivity to
the Christian Era. Three vols., 12mo (sold separately), each
$2.00.
The same— Westminster Edition. Three vols., 8vo (sold in sets
only), per set, $9.00.
LECTURES ON THE HISTORY OF THE EASTERN CHURCH.
With an introduction on the Study of Ecclesiastical History.
By ARTHUR PENRHYN STANLEY, D.D. New Edition from
New Plates. 12mo, $2.00.
LECTURES ON THE HISTORY OF THE CHURCH OF SCOT-
LAND. By ARTHUR PENRHYN STANLEY, D.D. 8vo, $1.50.
In all that concerns the external characteristics of the scenes and
persons described, Dr. Stanley is entirely at home. His books are not
dry records of historic events, but animated pictures of historic scenes
and of the actors in them, while the human motives and aspects of
events are brought out in bold and full relief.
THE LONDON CRITIC— "Earnest, eloquent, learned, with a style that Is
never monotonous, but luring through its eloquence, the lectures will maintain
hia fame as author, scholar, and divine. We could point out many passages that
glow with a true poetic Are, but there are hundreds plctorlally rich and poetically
true. The reader experiences no weariness, for In every page and paragraph
there la something to engage the mind and refresh the soul."
THE NEW ENGLANDER.—" We have first to express our admiration of the
grace and graphic beauty of his style. The felicitous discrimination in the use
of language which appears on every page is especially required on these topics,
where the author's position might so easily be mistaken through an unguarded
statement. Dr. Stanley Is possessed of the prime quality of an historical student
md writer— namely, the historical feeling, or sense, by which conditions of life
jind types of character, remote from our present experience, are vividly con-
ceived of and truly appreciated."
THE N. Y. TIMES.— "The Old Testament History is here presented as It
never was presented before ; with so much clearness, elegance of style, and his-
toric and literary illustration, not to speak of learning and calmness of judgment,
that not theologians alone, but also cultivated readers generally, are drawn to its
pagea. In point of style It takes rank with Macaulay's History an 3 the beat
chapters of Froude."
STANDARD TEXT BOOKS.
LECTURES OM MEDI/EVAL CHURCH HISTORY. By RICHARD
C. TRENCH, D.D., Archbishop of Dublin. 8vo, $3.00.
In this work the author discusses the more important epochs of
Church History, tracing the origin and growth of various sects and
sketching the careers of the great Schoolmen and Reformers. Intro-
ducing his subject with a general consideration of the study of Clnirch
History, he devotes his early chapters to the beginning of the Middle
Ages, the Holy Roman Empire, the conversion of England and Ger-
many, Monasticism and the Crusades, with accounts of the Mendicant
Orders and the Waldenses. His later chapters trsat of the great coun-
cils of the West, Wiclif, Hus, and their followers, with a view of
Christian art, life, and work down to the eve of the Reformation.
THE CONFLICT OF CHRISTIANITY WITH HEATHENISM. By
Dr. GERHARD UHLHORN. Translated by Prof. Egbert C.
Smyth and Rev. C. J. H. Ropes. Crown 8vo, $2.50.
This volume describes with extraordinary vividness and spirit the
religious and moral condition of the Pagan world, the rise and spread
of Christianity, its conflict with heathenism, and its final victory.
THE BOSTON ADVERTISER.— "It is easy to see Why this volume Is SO highly
esteemed. It is systematic, thorough, and concise. But its power is in the wide
mental vision and well-balanced imagination of the author, which enable him to
re-construct the scenes of ancient history. An exceptional clearness and force
mark his style."
THE SUNDAY-SCHOOL TIMES.— "One might read many books without
obtaining more than a fraction of the profitable information here conveyed, and
he might search a long time before finding one which would so thoroughly fix
hla attention and command his interest "
A HISTORY OF CHRISTIAN DOCTRINE. By W. G. T. SHEDD,
Professor of Systematic Theology in Union Theological
Seminary. 2 vols., 8vo, $5.00.
The work is divided into seven books : 1. — The Influence of Philo-
sophical Systems ; 2. — History of Apologies ; 3. — History of Theology;
4. — History of Anthropology; 5. — Of Soteriology; 6. — Of Eschatol-
^Sy '■> '''■ — Of Symbols. The style is lucid and penetrating, the dis-
cussions move onward according to the law of the subjects themselves,
as evoked in history ; and new light is thrown on past thought by
pertinent illustration from subsequent times.
THE NORTH AMERICAN REVIEW.— "Dr. Shedd has furnished an important
contribution to the study of Church history. It is eminently a readable book, and
will, no doubt, be extensively read beyond the circle of his own profession by
Intelligent laymen in all walks of life."
THE N. Y. EVENING POST.— " A body of theological history which is in form
aa perfect as it is in substance exceiieat."
BIBLICAL STUDY.
BIBLICAL STUDY. Its Principles, MetFiods, and History. By
CHARLES A. BRICGS, D.D., Professor of Hebrew and
Cognate Languages in Union Theological Seminary. Crown
8vo, $2.50.
The author has aimed to present a guide to Biblical Study for the
intelligent layman as well as the theological student and minister of
the Gospel. At the same time a sketch of the entire history of each
department of Biblical Study has been given, the stages of its develop-
ment are traced, the normal is discriminated from the abnormal, and
the whole is rooted in the methods of Christ and His Apostles.
THE BOSTON ADVERTISER.— "The principles, methods, and history of
Biblical study are very fully considered, and it is one of the best works of Its kind
in the language, if not the only book wherein the modem methods of the study
of the Bible are entered into, apart from direct theological teaching."
THELONDON SPECTATOR.— "Dr. Briggs' bookis one Of much value, not the
less to be esteemed because of the moderate compass mto which its mass of in-
formation has been compressed."
MESSIANIC PROPHECY. The Prediction of the Fulfilment of
Redemption through the Messiah. A Critical Study of the
Messianic Passages of the Old Testament in the Order of
their Development. By CHARLES A. BRIGGS, D.D., Pro-
fessor of Hebrew and the Cognate Languages in the Union
Theological Seminary. Crown 8vo, $2.50.
In this work the author develops and traces "the prediction of
the fulfilment of redemption through the Messiah" through the whole
series of Messianic passages and prophecies in the Old Testament.
Beginning with the first vague intimations of the great central thought
of redemption he arrays one prophecy after another ; indicating clearly
the general condition, mental and spiritual, out of which each prophecy
arises ; noting the gradual widening, deepening, and clarification of
the prophecy as it is developed from one prophet to another to the
end of the Old Testament canon.
THE LONDON ACADEMY.— "Bis new book on Messianic Prophecy is a
worthy companion to his Indispensable text-book on Biblical study. He has pro-
duced the first English text-book on the subject of Messianic Prophecy which a
modern teacher can use."
THE EVANGELIST.— "Messianic Prophecy is a subject of no common inter-
est, and this book is no ordinary book. It is, on the contrary, a work of the very
first order ; the ripe product of years of study upon the highest themes. It la
exegesis in a master-hand."
STANDARD TEXT BOOKS.
THE BEGINNINGS OF HISTORY. According to the Bible and
the Traditions of the Oriental Peoples. From the Creation
of Man to the Deluge. By FRANCOIS LENORMANT, Pro-
fessor of Archaeology at the National Library of France, etc.
(Translated from the Second French Edition). With an in-
troduction by Francis Brown, Associate Professor in Biblical
Philology, Union Theological Seminary. 12mo, $2.50.
THE NEW ENGLANDER.— "Mr. Lenormant la not only a believer In reve-
lation, but a devout confessor of what came by Moses ; as well as of what came
by Christ. In this explanation of Chaldean, Babylonian, Assyrian and Phenlclan
tradition, he discloses a prodigality of thought and skill allied to great variety ol
pursuit, and diligent manipulation of what he has secured."
THE NEW YORK TRIBUNE.— "The work Is one that deserves to be studied
by all students of ancient history, and In particular by ministers of the Gospel,
whose office requires them to Interpret the Scriptures, and who ought not to be
Ignorant of the latest and most interesting contribution of science to the elucida-
tion of the sacred volume."
QUOTATIONS IN THE NEW TESTAMENT. By C. H. TOY,
O.D., Professor of Hebrew in Harvard University. 8vo, $3.50i
THE CONGREGATIONALIST.— " Textual points are considered carefully, and
ample and accurate indexes complete the work. The minute and patient
thoroughness of his examination of passages and the clear and compact arrange-
ment of his views render his book remarkable. The difficulties of his task were
great and he has shown rare skill and has attained noteworthy success in meeting
them."
THE CHRISTIAN EVANGELIST.— "Prof. Toy's collection and comparison of
the passages quoted in the New and Old Testament is a fine, scholarly piece of
work. It surpasses anything that has been done by European scbolarsliip in tills
field."
THE CHALDEAN ACCOUNT OF GENESIS. By GEORGE
SMITH, of the Department of Oriental Antiquities, British
Museum. A New Edition, revised and corrected (with addi-
tions), by A. H. Sayce. 8vo, $3.00.
THE N. Y. GUARDIAN.— "It is impossible In few words to give any adequate
impression of the exceeding value of this work. This volume is sure to find its
way into the public libraries of the country, and the important facts wMcli 11
contains should be scattered everywhere among the people."
THE CHRISTIAN INTELLIGENCER.— "The accompUshed Aflsyrlologist Prof.
Sayce has gone over the whole with the advantage of a large number of additional
texts, and has carefully brought the book up to the level of the present knowl-
edge of the subject. The book as it stands is a very important verification of
the early Hebrew records."
CHARLES SCRIBNEES SONS*
DOGMATIC THEOLOGY. By WILLIAM G. T. SHEDD, D.D.,
Professor of Systematic Theology. 2 vols., 8vo, $7.00.
CHRISTIAN INTELLIGENCER.—" The pabUcation of a System of Theology bj
Prof. Shedd marks an epoch in scientific religious thought. His training has
been such as to fit him exceptionally for this culminating work. A great charm
In these bulky volumes is the beautifully clear, precise, and simple style in which
they are written. The layman can read them with as much ease and interest as
the professional theologian."
JOHN DE WITT, In Presbyterian Rfview.— "It is didactic rather than
polemic. He states, expounds, and defends what he believes to be the true view,
and spends little time in expounding and opposing heresies. The discussions are
compact. The style is absolutely clear."
NEW YORK EXAMINER.— "The two volumes are the result of eighteen years
of special study and of forty years' labor in theological research. The treatment
Is such as might be expected of Dr. Shedd: scholarly, devout, profound,
thorough."
PRACTICAL THEOLOGY. A Manual for Theological Students.
By J. J. VAN OOSTERZEE, D.D., Professor of Theology
in the University of Utrecht. Translated and adapted to
the use of English readers by Maurice J. Evans. 8vo, $3.50.
rhis is the result of instruction in practical theology, given by the
author during a period of fifteen years at the University of Utrecht,
but its original form has been modified or supplemented to adapt it
more completely for use as a text-book. As an additional feature of
interest the historic portion of the work contains such brief notices of
our leading Anglo Saxon preachers, Christian poets, and catechists, as
seemed necessary to furnish the connecting link in English Church
History between the movements of the Reformation age and those of
our own day, and to make evident the unbroken continuity of the
Church's life amidst the constant variation of outward forms,
CHRISTIAN DOGMATICS. A Text-book for Academical Instruc-
tion and Private Study. By J. J. VAN OOSTERZEE, D.D.,
Professor of Theology in the University of Utrecht. Trans-
lated by John W. Watson, B.A., and Maurice J. Evans, B.A.
Two vols., 8vo, $5.00.
THE PRESBYTERIAN BANNER.— "The volumes before us are a rich mine
for the student and the theologian. The arrangement is good, the style clear,
and the spirit evidently evangpllcal. The study of these volumes will stimulate
thought, enlarge the vision, and sfeugthen faith, while they will supply ricb
material for all whose calling it Is to preacn the gospel."
THE CHRISTIAN INTELLIGENCER.— "Dr. Van Oosterzee Is undoubtedly a
ripe and distinguished scholar, and the work before us is his greatest and most suc-
cessful effort. It has already received high commendation from some of the
ablest English scholars, and is certified to byDrs. Smith and Schaff as giving
• the mature results of long-continued, earnest, and devout study of the artlclei
of our Christian faith ;' who also add that 'it wiU prove a safe and useful guid«
to students in our institotloQS of learning.'"
SYSTEMATIC THEOLOGY.
SYSTEIVTATIC THEOLOGY. By CHARLES HODQE, D.D., LL.D.,
late of Princeton Theological Seminary. New Edition, com*
piete in three volumes, including index. 8vo, $12.00.
In these volumes are comprised the results of the life-long labors
and investigations of one of the most eminent theologians of the day.
The work covers the ground usually occupied by treatises on Systematic
Theology, and adopts the commonly received divisions of the subject :
Vol.1. — Theology; Vol.11. — Anthropology; Vol.111. — Soteriology
and Eschatology. The Introduction is devoted to the consideration of
method, or the principles which should guide the student of theology,
and the different theories as to the source and standard of our knowl-
edge of divine things, Rationalism, Mysticism, the Roman Catholic doc-
trine of the Rule of Faith, and the Protestant doctrine on that subject.
The plan of the author is to state and vindicate the teachings of
the Bible, and to examine the antagonistic doctrines of different classes
of theologians.
The various topics are discussed with that close and keen analytical
and logical power, combined with that simplicity, lucidity, and
etrength of style which have already given Dr. Hodge a world-wide
reputation as a controversialist and writer, and as an investigator of
the great theological problems of the day.
THE SUNDAY-SCHOOL TIMES.— "It Is perhaps not too mucli to say of it,
Ihat this Is the most Important contribution to the literature of theology made
Bince the days of Jonathan Edwards. The reputation of Dr. Hodge in this depart-
ment, by reason of his life-long associations and his eminent abilities, is such as
to command for him, as a recognized authority, respectful hearing in all the
ehm'chea."
THE NEW YORK CHRISTIAN ADVOCATE.— "This volume is a monument
of thought and Christian scholarship, and will be welcomed and studied by
Intelligent minds in all the Christian denominations."
QUESTIONS ON THE TEXT OF THE SYSTEMATIC THEOL-
OGY of Dr. Charles Hodge, together with an exhibition of
various schemes illustrating the principles of theological
construction. By A. A. HODGE, late Professor in Princeton
Theological Seminary. 8vo, paper, $1.00 net.
The questions contained in this volume are designed to assist the
student in the analysi,'^ of the text, and in fixing the points to be
grasped by his understanding and retained in his memory, and further
for the use of the professor during review and examination.
CHARLES SCBIBNER'S SONS*
THE DOCTRINE OF SACRED SCRIPTURE. A Critical, Hi*,
torical, and Dogmatic Inquiry into tlie Origin and Nature
of tlie Old and New Testaments. By GEORCE T. LADD,
D.D., Professor of Mental and Moral Philosophy in Yale
College. 2 vols., 8vo, $7.00.
J. HENRY THAYER, D.D.— "It Is the most elaborate, erudite, J udlcions dl